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]ST O T E s, 



CRITICAL AND EXPLANATORY, 



ON THE 



ACTS OF THE APOSTLES. 



MELANCTHON wfjACOBUS, 
■ 

PROFESSOR OE BIBLICAL LITERATURE, &c. IN THE WESTERN THEOLOGICAL 
SEMINARY AT ALLEGHENY CITY, PA. 




:N T EW YORK: 
ROBERT CARTER & BROTHERS, 
No. 530 BROADWAY. 



Entered, according to Act of Congress, in the year 1859, by 
MELANCTHON W. JACOBUS, 

In the Clerk's Office of the District Court of the United States for the Southern District 
of the State of New York. 

STEREOTYPED BY W. S. HAVEN, PITTSBURGH, PA. 



4 





PREFACE. 



It lias been the aim of the Author, which he has cherished and prosecuted 
during several years past, to present, in a single volume, for popular use, an 
Exposition of " The Acts." 

He has been aware of a very general desire, among Bible readers, to study 
this book with the aid of a manual commentary that should embody the most 
valuable results of investigation. And he has had some reason to believe that 
notwithstanding the important aids lately furnished, there remained something 
to do for the elucidation of the history on the plan which he has here pursued. 

The method adopted by the Author in the other Historical Books, is much 
more advantageous in this — namely, to arrange the materials under appropri- 
ate headings throughout, so as to call attention, all along, to the points and 
periods of the history, and then to group together all these headings in a 
Synoptical view. Thus there is presented to the eye at once a comprehensive 
Outline, by the aid of which the separate epochs and progressive stages of the 
History may be viewed in their proper relations. 

For lack of this aid, many cursory readers have not yet understood that the 
History in this book extends through a period of thirty-two, or three j/ears — 
equal in extent to the time covered by the Gospel History, and embracing the 
second third part of the century, as the Gospel history embraces the first third. 
Nor is it likely to be seen, without some such tabular view, how the History 
in "The Acts" covers the times and circumstances in which the Epistles of 
Paul were written. For this reason the author has believed an important end 
would be gained by incorporating, at the time and place where they belong, 
(so nearly as can be ascertained,) the briefest notices of the several Epistles 
of Paul. Indeed this has seemed necessary for a proper comprehension of the 
whole. These Letters are indeed among the Acts of the Apostles, and light is 
often thrown upon them by bringing to view their connections with the Narrative. 
Though the chronology of some of them, especially of the Pastoral Epistles, is 
not positively fixed, yet it is quite sufficiently established for this purpose. 
The facts scattered through the Epistles are necessary for a thorough under- 
standing of "the Acts." And as the Epistles are not arranged in their chron- 
ological order, in our common version, and as the Holy Spirit had a plan, 
doubtless, in the very order in which these Inspired Books were put in circu- 
lation, we cannot doubt that the method adopted will conduce greatly to a 
proper understanding of the New Testament. Especially the interest which the 

(iii) 



iv 



PREFACE. 



Author's own classes have expressed in this mode of studying the Acts, has 
encouraged him to present it in this popular form. 

As the only Inspired History of the New Testament Church is here given, 
it becomes most deeply interesting and useful to Christians of all time to mark 
the great principles here illustrated — to observe the true nature of Christ's 
Kingdom, as here set forth, and to note the true Idea of the Church, and the 
law of its progress. 

Here is the illustration of those Parables which our Blessed Lord spake 
about the Kingdom of God. Here we see that Christianity is not a develop- 
ment of Judaism any more than a material substance is the development of its 
shadow ; while yet we find here the occasions and steps by which the true 
Doctrine and Polity of the Christian Church are brought to view by the Spirit 
of God for our teaching in all time. This development within the sphere of 
the Inspired History, is our authority in all the interests of Christ's Kingdom, 
for the extension of the same Church until it shall cover the whole earth. Its 
rapid progress in Apostolic times against all opposition, so that during these 
few years it had reached the chief seats of power and learning, and had 
already, in miniature, made the conquest of the world, stands an indisputable 
proof of its Divine origin. The documents which narrate the facts are amply 
attested. And Christianity has thus a historical basis, independently of any 
questions peculiar to itself. It comes attested to us as a supernatural system — 
its first grand event — the Incarnation, on which indeed it is based — being a 
Miracle, yet a historical fact, as much as any other which is found on 
record in the annals of History. 

The important use of this Book to the Church in all time cannot be over- 
rated. Take, for example, the First Revival. It is the pattern for all Revivals 
of the true Religion. There is still the same command of Christ to "wait for 
the Promise" already given — the Promise of the Father. There must be 
Prayer — specific prayer — concerted prayer — continuous prayer— believing prayer 
—pleading the promise. And these are the conditions, not upon which, but in 
which, the blessing comes down. Always the outpouring results directly from 
the Exaltation and Glorification of the Crucified Jesus. So also the History of 
Prayer, as found in these Inspired Annals, becomes most interesting and need- 
ful to be studied as a guide for every period of the Church. 

Here we have the Prayer of the Church for the promised Baptism of the 
Spirit, (ch. 1 : 14,) — Prayer as a stated Ordinance of the Church, (ch. 2: 
42,) — Prayer for Deliverance from Persecutors, (ch. 4 : 24,) — Prayer for an 
individual, (for Peter in prison, ch. 12 : 5,) — Prayer in the Commissioning of 
Missionaries, (ch. 13 : 3,) &c. 

The History also of the Church's progress — of the Domestic and the For- 
eign work — of the active and successful publishing of the Gospel by the private 
membership — of the appointment of Missionaries to the Heathen, and of their 
efficient, operations in such various communities — are so many chapters for every 
age of the Church. 



PREFACE. 



v 



It will bo found, also, that the Household Covenant has great prominence in 
the History. 

The Christian Life, also, as here given, is most instructive — in which Benefi- 
cence is & leading feature — no occasional, incidental thing, but a part of the 
worship and of the fellowship, — incorporated with all the Christian living, and 
with all the service of Christ's House. 

The Author has felt it his duty and privilege to make free use of all the 
helps at hand ; and he hereby acknowledges his indebtedness, in greater or 
less degree, to them all. The most recent work of his learned and excellent 
friend and former Preceptor, Dr. J. Addison Alexander, is one of those nu- 
merous and valuable aids which have been constantly before him. And in addi- 
tion to all the ordinary sources, have been the Author's personal observations of 
Biblical places, which the reader will find embodied in the Notes. Wherever it 
has served to throw light upon the passage, the most literal translation has been 
given of the Greek text, so as to furnish to the common reader the full benefit 
of the original. This has been done in a way to avoid such minute verbal 
criticism as would confuse the continuous reading. Accordingly the para- 
phrase form has frequently been used, as the most direct method, and produ- 
cing the least interruption. 

The Map, which seems so necessary for the study of this Book, is drawn on 
stone from a most recent and well-corrected English copy. The Illustrations 
are abundant and of superior execution, such as will make the volume most 
useful to the many readers in Families, Schools, and Bible Classes, who desire 
the amplest helps. Some of these are from Dr. Thomson's late work, " The 
Land and the Book," verified also by the Author's own observations, in his 
Travels through the Lands of the Bible. 

And now, in issuing this fourth volume of the Notes on the New Testament, 
completing the Historical Books, all thanks are due to God, with the encour- 
aging hope that this may find its way into as many hands, and repay the labor 
by as many testimonies as the ''Notes on the Gospels" have done. 

Allegheny, April 15th, 1859. 



1* 



INTRODUCTION 



T 0 THE 

ACTS OF THE APOSTLES. 



AUTHOR, OBJECT, &c. 

The Authorship of this Book is indicated by the introductory address. The 
writer refers to a, former treatise, or Book I. of the History. And we recognize 
at once " the Gospel by Luke," as that to which he refers. That Gospel narra- 
tive was addressed to this same Theophilus. And among the Evangelists, 
Luke was that one whose aim agrees most entirely with the object plainly 
contemplated in this Book II. of the History. We have seen that he writes 
his " former treatise " in the spirit of thai world-wide Gospel which Paul preached 
— and that he wrote it under the eye of Paul ; so that it has borne the name of 
the Pauline Gospel. Here, now, he undertakes to show the steps by which 
the good tidings designed for all nations went abroad to the Jews and Gentiles. 
In this Book II. then, we have the great opening Chapters of Church History. 
And, as Steir has well remarked, " Luke shows that a true Church history can be 
comprehended only out of a true Life of Christ, as the Gospels give it." See 
"Notes on Mark and Luke" — Introduction to Luke. 

The Historian indicates his Object and Plan in the opening verses of this 
Book. He states distinctly that he wrote the Gospel History as a summary 
narrative of the Life of Jesus, until the Ascension. But he notes here at once, 
as important for his present purpose, the Period of the Forty Days. And here 
he introduces the theme of our Lord's conversation and instructions, as it is 
also his own theme in this Outline History of the Primitive Church, or Kingdom 
of God. 

This Kingdom had been constantly set forth by our Lord to His Disciples — in 
parables and arguments, laboring to show its essential nature, its mode of ex- 
tension, and its predicted progress and consummation. This is that which John 
the Baptist and Jesus Himself announced as at hand — which Christ so variously 
explained, as the seed secretly growing up, (Mark 4 : 26 ;) the mustard seed, 
the leaven, &c. (Matt. 13:33;) as coming not with observation, (Luke 17: 
20;) which is preached since John's time, and every man presseth into it, 
(Luke 16: 16 ;) whose membership is of such as little children, (Matt. 19 ; 14;) 
which cannot be entered into except a man be born again, (John 3:3;) and 
which Christ forewarned the Jews should be taken from them and given to the 
nation bringing forth the fruits thereof, (Matt. 21 : 43.) 

(vii) 



viii 



INTRODUCTION. 



Accordingly Luke tells us that the theme of Christ's instructions to His Dis- 
ciples in his Resurrection flesh, during the Forty Days interval, was still the 
Kingdom of God, (vs. 3.) It was precisely in furtherance of these doctrinal 
instructions that He commanded them to wait at Jerusalem for the Promise of 
the Father — which, as had been declared by John the Baptist and by Himself 
also, was the Baptism of the Holy Ghost. That was the Ascension Gift which 
resulted immediately from His Glorification, (John 7 : 39, ) and this was to result 
at once in the diffusion of the Gospel to representatives of all lands, ch. 2 : 5. 

This, therefore, is the natural Introduction of Luke's History, in which he 
puts forward the vital question of the Disciples to our Lord in regard to the 
time for restoring again the kingdom to Israel. And the answer of the Great 
Head of the Church is the key to Luke's plan. He relates tub Founding and 
Extension of the Christian Church under the Dispensation of the Holy 
Spirit — according to the promise of Christ, "Ye shall be witnesses unto 
me both in Jerusalem and in all Judea, and in Samaria, and unto the 
uttermost part of the larth," (vs. 8.) 

We see in this light how the Book before us has been regarded by some as a 
History of the Spirit's work, and by others as " the acts " or doings of the Risen 
Lord ; and how others have entitled it " the Gospel of the Holy Ghost." It is, 
indeed, all of these together. 

In accordance with Luke's plan, as above noted, we find this Apostolic History 
dividing itself, naturally, into Three Books. First of all we are introduced to 

Book I. — The Church among the Jews. 

This appears, originally, as that small membership of the ancient Jewish 
Church which had embraced the doctrine and hope of Christ Jesus, and which 
thus became the Nucleus in the formation of the Christian Church. The " Forty 
Days " period after the Resurrection had been spent by our Lord in more fully 
expounding to these Disciples of the ancient covenant the true idea of the 
Church in its New dispensation. The preliminaries to the glorious develop- 
ment now at hand, are concerted and continuous Prater, with the transaction 
of such Church business as related to supplying a vacancy in the Apostleship. 
And then we have 

(Part I.) The Founding and Manifestation of the Christian Church, 
(chs. 1, 2.) Here occurs the Advent of the Spirit in the fullness of time, at 
the first Christian Pentecost. The " Gift of Tongues" is a miraculous sign of 
what is to be accomplished among all people — the universal promulgation of 
the Gospel. 

This introduces us, naturally, to the First Things of the New Testament 
economy — the First Preaching of the Apostles. &c, as the step by which we 
are brought to 

(Part II.) The Spread of the Christian Church among the Jews, 
(chs. 2-8.) 

Here we find the Church enjoying her First Great Revival. The First Growth 
of the Church is now recorded — an accession of three thousand, who "were added" 



INTRODUCTION. 



to the original body, and were baptized. The Christian Life is also noted in its 
primitive purity. Then, as a token of power and a means of progress, we find 
recorded the First Miracle, (the lame man,) in which Peter and John are the act- 
ors — this leading also to the First Hostility, (from the Sadducees, who denied the 
resurrection.) and this led to a still further accession to the membership, so that 
it numbered five, thousand. Then, amidst all this increase and prosperity in the 
face of powerful opposition from without, we have narrated to us the First Defec- 
tion from within, growing out of a vain ambition to make a show of large lib- 
erality, and to feign a gift of the Holy Ghost. The opposition of the Sadducees 
increasing, resulted in the First Imprisonment of the Twelve, and their mirac- 
ulous deliverance. But now another calamity, worse than any opposition from 
without, befalls the Infant Church. It is the First Internal Dissension, growing 
out of a complaint raised by the foreign element, (the Greek- speaking Jews,) 
against the native element. Here, already, the native jealousy against any for- 
eign tendencies was displaying itself, and the decision of the Apostles recognized 
the equal right of all in the Church to the alms and care of the brotherhood, 
without any such distinctions. 

This event led to a further development of Church polity in the Institution of 
the Deacon's office, and to the appointment of seven men to this work of super- 
vising and supplying the poor. This controversy, however, tended to bring out 
more fully these conflicting elements in the Church. Among the Deacons 
was Stephen, supposed to be a Hellenist, who stood as the bold, uncompromising 
champion of the foreign interest as against the exclusive Jewish doctrine and 
claim. He took the wider view of the Mosaic institutions — that they were 
preparatory to an extension of the Church to all nations ; and that the true 
idea of Judaism was this, that it pointed to a world-wide Church of Jews and 
Gentiles, in which the "Israelite indeed" would be recognized as the son of 
wrestling Jacob, a man of prayer, and a believer in Christ Jesus as the true 
King of Israel. This position of Stephen in favor of Church extension, brought 
the conflict to a crisis, and this eloquent, godly witness for the truth, died at the 
hands of the Jewish mob — the First Christian Martyr. This persecution, 
however, extended to the whole Christian Church at Jerusalem, and scattered 
the members everywhere publishing the word. Thus we are brought by very 
natural and distinct steps to a great item in the development — 

Book II. — The Church in its Transition from the Jews to the Gen- 
tiles, (chs. 8, 9.) 

Here we have, first, The Spread of Christianity beyond Jerusalem. This is the 
first great step by which the Church passes from the confines of the Old cove- 
nant, and the Apostles become "witnesses in Samaria." The Apostles are confined 
to Jerusalem for their head-quarters, while the Disciples are scattered abroad. 
But they become witnesses to Christ in all Judea, so that Peter makes a cir- 
cuit of these Churches, (ch. 9:31-43.) Meanwhile, however, just at this 
juncture, it occurs that while the Apostles are remaining by Divine direction 
within Judea, Philip, one of the Deacons, being driven out, preaches the Gospel 



INTRODUCTION. 



in Samaria. This was the mixed people who formed a connecting link between 
the Jews and the Gentiles. They had been shut out from the first evangelizing 
arrangement, at the order of Christ Himself. But He afterwards (as we saw 
in John's history,) proclaimed the good news to the woman of Samaria, and the 
first fruits were gathered by Him who admits others to reap from His sowing, 
and to rejoice together with Him. (See Appendix, Noies on John.) Peter and 
John are now sent down to sanction this new movement under Philip. Here at 
Samaria occurs, also, The First Conflict with Paganism, in the case of Simon 
Magus, who would purchase the gift of God with money. Yet by the agency 
of Philip, specially commissioned by the Holy Ghost, the Gospel goes still 
further abroad. The Eunuch of Ethiopia is gathered into the Church and 
baptized, as a first fruit of that uttermost part of the earth. Thus it conies to 
pass, as the Evangelical Prophet had predicted, that there should no longer be 
any national barriers, (as in case of the Samaritans,) nor any personal 
disabilities, (as of the Eunuch,) such as had obtained under the Old dispensa- 
tion. Isaiah, chs. 55, 56. 

We stand now on the threshhold of that great event — the opening of the door 
of the kingdom to the Gentiles universally. In preparation for this grand de- 
velopment, a new Apostleship is to be raised up, while the original Twelve fulfill 
their office at, and about, the Mother Church at Jerusalem. 

The narrative now takes us back to Jerusalem from the Dispersion, 
and there we behold the youthful Saul of Tarsus, who had officiated at Ste- 
phen's death, now prosecuting his murderous work from Jerusalem to Damas- 
cus, sparing neither men nor women. But he is the man whom God has chosen 
to be a new Apostle. Himself a Hellenist, and thus of the foreign wing of the 
Jews, he is now converted and commissioned as the Apostle of the Gentiles. 
And now when the historian has pointed us to the Churches of Judea, as having 
rest from persecution, and enjoying the care of the Apostles, he introduces 
us to a new era in the history, 

Book III. (Part I.) — The Spread of Christianity among the devout 
Gentiles, (chs. 10-12.) 

The time has now arrived for the formal opening of the kingdom to the Gentiles 
by the same Apostle of the circumcision who had already opened it to the Jews. 
This new movement, therefore, is quite in harmony with all the foregoing His- 
tory. Peter must have been familiar with the great idea of the Prophets, that 
the Gentiles should be gathered into the Church and kingdom of God. But the 
Jewish view had been that the Gentiles could come in by first becoming prose- 
lytes to Judaism — and so through the Jewish gate. Peter now has a vision at 
Joppa, in which the true doctrine is set forth — that the Gentiles are to be 
regarded as equally admissible with the Jews. At the same time a devout 
Gentile, a representative of Caesar's power, had a corresponding vision, directing 
him to send for Peter, and to receive instruction from him. This family at 
Cesarea are brought into the Church, and are baptized ; and the Conversion of 
the household fulfills the Household Covenant. Circumcision, we find, is no longer 



INTRODUCTION. 



xi 



the seal of the covenant, but Baptism. Meanwhile, and without any knowledge 
of this event, some disciples of the dispersion, who are spoken of as "men of 
Cyprus and Cyrene," are publishing the good news at Antioch, (in Syria,) "(he 
Queen of the Fast " — and through their unofficial Christian labors, the First 
Church of the Gentiles is gathered. Barnabas was sent down to them from 
Jerusalem by the Apostles, and he immediately went after Paul, of whose commis- 
sion he knew as the Apostle of the Gentiles. Thus the Mother Church of 
Gentile Christendom was founded. And here the Disciples were first called 
Christians. Meanwhile, the persecution was raging at Jerusalem ; and now 
at length one of the three chosen Apostles — James, the son of Zebedee — falls 
by the sword of Herod. Another of that same honored trio, Peter, was im- 
prisoned, ready to share the same violent death. But over night he was 
miraculously released from prison by an angel, in answer to the special, earnest 
prayer of the Church. Herein is the Power of the Church, in appropriating 
by prayer the power of the Risen Lord. Instead of Peter's death, we read of 
the horrible death of his persecutor, Herod Agrippa, at Cesarea — smitten by 
the vengeance of God. The date of this event we know from cotemporary 
history, to be A. D. 44. 

This brings us to the last Division of the History, 

Book III. (Part II.) — The Extension of the Church among the idola- 
trous Gentiles, (chs. 8-28.) Up to this period Peter — the Apostle of the 
Circumcision — had been the prominent actor, opening the door of the kingdom 
to Jews and Gentiles. Henceforth Paul, the Apostle of the Uncircumcision, 
chiefly appears. 

The Church of Christ now enters fairly upon her Great Missionary Work. 
The Era of Foreign Missions now commences. The Apostolical Commis- 
sion of the Church to disciple all nations, is now to be carried out. The 
First Step taken by the Mother Church of the Gentiles, (after expressing 
a true Christian charity toward the Jews, by sending them alms in their ex- 
tremity,) is to commission Two Missionaries to the Heathen, This was by the 
express direction of the Holy Spirit — and is a pattern to all Gentile Churches. 
Here begins the First Missionary Journey. 

These First Missionaries of the Church were Saul (Paul) and Babnabas, 
who take John Mark, of Jerusalem, as a helper. They go first to the Isles, 
westward — to Cyprus, the native country of Barnabas — and there, at the 
threshold of this great work among the Gentiles, Saul takes his new name, 
" Paul" — and in the case of Paulus the Gentile, and Elymas the Jew, at Paphos, 
he has a specimen of his further successes. The Jew rejects the Gospel, while 
the Gentile believes. 

Thence the Missionaries pass into Asia Minor, (John Mark leaving them 
for his home.) They go preaching all along, " to the Jews first" — the syna- 
gogues being the chief places of religious concourse — and offering them also 



xii 



INTRODUCTION. 



the means of access to the Gentiles who attended them as proselytes, or 
" fearers of God." This course was every way consistent with the idea of 
Paul's commission to the Gentiles, as it proved in the results. At the Pisidian 
Antiocb, the Apostle first declares himself in bold terms, announcing to the 
Jews the great principle upon which he labored — offering the Gospel first to them, 
and when rejected by them turning to the Gentiles; who here invited it, as was 
foretold, (Isa. 65 : 1.) This arouses the envy of the Jews, who persecute the 
Missionaries, driving them from city to city — to Iconium, to Lystra and Derbe. 
They return by the same route, nevertheless, organizing Churches where they 
had labored, and they report themselves to the Church at Antioch. This in- 
gathering of the Gentiles had now become the settled policy of the Church. 

But here a great practical question is raised, just at the point where the old 
Jewish exclusiveness found it hard to yield. The Judaizing view was that the 
Gentiles were to come into the Church through the Jewish door — by first be- 
coming proselytes to Judaism, and in token of this, receiving circumcision. 
This, indeed, ought to have been considered as already settled by God Himself, 
who gave the Holy Spirit to the uncircumcised Gentiles as well as to the Jews. 
Now, however, the question seemed to call for formal Church action. 

Hence arose another development of Church polity. The First Synod was now 
convened as a Court of Jesus Christ. It met at Jerusalem, and consisted of 
Apostles and Elders. The returned Missionaries were sent up as Commission- 
ers, with others. The question was discussed. The arguments of Peter and 
James are given, and the motion of James was agreed to unanimously, as would 
seem. This important decision was sent down in writing to the Churches, as 
an authoritative settlement of the vexed question. 

Now the Apostolic Missionaries are ready for a Second Missionary Journey. 
Two pairs go out instead of one. Paul having declined to take John Mark, 
Barnabas takes him, and Paul chooses Silas, and they take different routes, 
and so the Missionary corps is doubled. We follow Paul, and find him with 
Silas, going again into Asia Minor, to Lystra and Derbe. He finds Timothy, 
whom he adds to their force. Pressing on westward, and being strangely for- 
bidden, at this time, to enter certain provinces, (as Bithynia, and Proconsular 
Asia, of which Ephesus was the capital,) they made their way westward still, 
to the coast, at ancient Troas. There, as- they looked out over the narrow 
strait to the European shore, they received a special call by vision to carry 
the Gospel into Europe. Onward they go in this westward course. Their First 
Convert in all Europe is Lydia, of Thyatira. The First Church is the noble- 
hearted Church at Piiilippi, to which Paul wrote an Epistle from his imprison- 
ment at Pi,ome. Luke has now been added to the company, or at any rate, he 
now appears in the narrative — serving, it would seem, in the capacity of a Mis- 
sionary Physician. Here again the Household Covenant is recognized as a lead- 



INTRODUCTION. 



ing feature in the narrative. And -whereas in the case of Cornelius the blessing 
signified in the Household Seal had been visited on the believing household — here, 
in the case of Lydia, the Family -was baptized at once upon her profession, to 
seal to them the blessings promised in the Covenant. The Family of the 
Jailor was brought in — baptized and believing according to their case. Thus 
the Family is kept in view as the Nucleus of the Church. The Churches are 
gathered by Households. God still, as under the Old Covenant, propagates His 
Church by means of a pious posterity. 

Thence to Thessalonica and Berea ("without Luke, as would seem,) they pass, 
and though persecuted still, they establish Churches, the former of which is 
that Church to which Paul addressed his earlier Epistles. Southward now they 
go to " the eyes of Greece" — Athens and Corinth — the chief cities of the world's 
learning, where the Greeks sought after wisdom. At the former city, among 
the classic temples of idolatry, he gathers in a representative man from the 
highest court of the Sages — one Dionysius, the Areopagite — while at Corinth, 
the seat of so much corruption, he founded a more prominent Church, to whom, 
afterwards, he addresses two most comprehensive Epistles. 

Having now carried the Church of Christ into Europe, and established it in 
such chief Cities of that learned centre of the world, he passes, with his fellow- 
laborers and friends, toward Jerusalem, taking on his way the great city of the 
magic arts, Ephesus, the capital of Proconsular Asia, where he had before 
been hindered from going. As the Jeios invited him to remain, (instead of 
persecuting him, as was usual elsewhere,) he gave them a promise of his return, 
and goes forward to Jerusalem by way of Cesarea, and thence reports himself 
to the Church at Antioch. 

Thus we are brought to the Third and Last Missionary Journey. 
According to his promise given at Ephesus, he makes his way to that famous 
Capital and seat of Idolatry, which became one of the Seven Churches of Asia, 
and one of those to whom he afterwards wrote a great Epistle in his chains at 
Rome. 

At this point he tarries three years, making it a centre of his Missionary op- 
erations, and writing letters to different Churches already planted, and speaking 
already of his intention to reach Rome. He passes again into Greece, revisiting 
and strengthening the Churches. Here again he discovers his plan and his 
ardent desire to visit the Metropolis of the World. Meanwhile, he addresses 
to the "saints" there a great Epistle, and announces his determination to visit 
them, if the Lord will. 

Now he is about to take his departure from the scene of his Missionary labors. 
He must go to Jerusalem, and only knows, by repeated assurances of the Holy 
Spirit, that he goes to suffer bonds and imprisonment. He takes most affecting 
leave of the Church at Ephesus, who formally part with him, (men, women and 
children of the Church,) at the shore, and bids them a most touching Farewell. 
They land at Tyre, and though friends beg him not to go up to Jerusalem, (as 
2 



INTRODUCTION. 



the Disciples begged our Lord on similar grounds,) and though the Spirit wit- 
nessed to him, by the Prophet Agabus and otherwise, what the fatal result 
must be, onward he presses. He takes the most conciliatory steps toward the 
hostile Jews, but he is soon arrested, and would have been cruelly sacrificed to 
their rage but for the interference of the Roman arms. Thus occurs the first 
step by which he is to pass to Rome. 

Meanwhile, he has his Defenses to make before Jews and Romans, on four 
different occasions. Before the Jewish multitude from the castle stairs, under 
protection of Roman soldiers — before Felix, the Roman governor at Cesarea, 
and confronted by the Jews of Jerusalem — and before Festus, his successor 
there, in like circumstances. Now he appeals to Cje sar, and as a last oppor- 
tunity of addressing his accusers, he pleads before Agrippa II. the King, and 
before the grand Court assembled at Cesarea. 

Thus strangely is he to arrive at length at Pagan Rome. A Prisoner m 
chains — shipwrecked and wintering at Malta — welcomed by a double escort of 
Christians to Rome, and delivered over to the Pretorian Guard — he early calls 
together his kinsmen according to the flesh, and defines to them his position as 
an Ambassador in chains for Christ, and an Apostle of the Gentiles. Some of 
them believing and some of them disbelieving, he avails himself of his partial lib- 
erty in welcoming to his apartments all who came to him. And so, during two 
years, he preaches the Kingdom of God, and witnesses in his chains for Christ. 

Thus the History has traced the Inception, Transition and Extension of the 
Christian Church, till we see it planted in the chief cities of the civilized world, 
at the chief seats of its idolatries, learning and power, until it becomes firmly 
rooted in the Capital of the Roman Empire. 

The narrative here closes, at this establishment of the Kingdom of Christ in 
the Metropolis of the Great Fourth Kingdom of Prophecy. (Dan. 7: 17, 18.) 
Already by this crowning movement, which Christ Himself predicted to Paul, it 
is virtually accomplished, that " the Kingdom and the greatness of the Kingdom 
under the whole Heaven is given to the People of the Saints of the Most High," 
(Dan. 7: 27.) The Risen Christ is preached as King of Kings, near the 
Palace of the Caesars. And it has come to pass, in effect, and according to 
the order predicted by Christ, that the Apostles have received Power by tho 
Advent of the Holy Spirit, and they have become "witnesses unto Christ 
both in Jerusalem and in all Judea, and in Samaria, and unto the utter- 
most parts of THE EARTH." 



INTRODUCTION. 



XV 



DATE, &o. 

For additional notices of the Author, &c, see "Notes on Mark and Luke" — 
Introduction to Luke, p. 115-117. 

It is quite generally agreed, except by the modern skeptical critics of the 
German School, that this Book was written at the close of the two year's period 
at Rome, (ch. 28 : 30)— about A. D. 63. Luke was then Paul's faithful 
companion, as he had also been on so great part of his journeyings. And 
when "all in Asia were turned away from him," (2 Tim. 1 : 15,) and De- 
mas and Crescens, and even Titus, for one reason or another, had left him. 
Luke remained faithful to him, even in his severest extremities and among bit- 
terest enemies, (2 Tim. 4 : 11.) The style is such as characterizes Luke's Gos- 
pel narrative ; and terms and phrases peculiar to the writer of the former are 
found scattered through this Book. 

The Credibility of the History is made apparent from various sources. The 
coincidences, evidently undesigned, yet very striking and numerous, which are 
found between the statements of this writer and those of ancient and profane 
authorities, are most conclusive. The allusions to the secular history of the time, 
indifferent parts of the Roman Empire— to the laws, customs, political consti- 
tutions, &c, of different provinces, are found to agree most exactly with the facts. 
And where, in some instances, critics had supposed there must be an inaccu- 
racy, the difficulty has been solved by antiquarian research. For example, 
as will be seen in the Notes, an ancient coin has served to confirm Luke's record 
in the minutest particulars, where the mystery had been unsolved before. An 
eminent writer has given, in two volumes, " The History of the Acts of the Holy 
Apostles confirmed from other Authors, and considered as full evidence of the 
Truth of Christianity." See Biscoe on the Acts. Dr. Paley has also produced 
a powerful argument for the credibility of the History from the coincidences 
between the Acts and Paul's Epistles. See Paley's Horce Paulinos — and the 
argument extended, in Birtts Horce Apostolico3. Besides these learned works, 
one of the ablest modern chronologists has applied his most exact criticism to 
the same effect. See Dr. Wieseler's Apostolic Chronology, (1848.) In addition 
to all these, a most singular and striking confirmation of Luke's statement has 
been brought to light by the Nautical Researches of James Smith, Esq., F.R. S., 
" on the Voyage and Shipwreck of St. Paul," (1848.) 

After what we have set forth respecting the Object and Plan of the Book, it 
will be plain that the Title, " The Acts of the Apostles," does not exactly ex- 
press the drift of the History. This title was not given by the Author, and 
arose probably from the same source as that ancient division of the New 
Testament Books into two parts, called Gospel and Apostle. And of the second 
and larger part — comprising the Epistles and the Apocalypse, besides this — 
our History would be called, in general terms, " The Acts of the Apostles." 
Only the doings of Peter and Paul, however, are chiefly given — the former 



INTRODUCTION. 



occupying the early portion of the narrative, up to about A. D. 50 ; and the 
latter taking up the remainder. John appears occasionally with Peter, while 
James also appears here and there. 

The external evidence for the Canonical authority of the Acts is ample. It 
is found in all the early catalogues of the New Testament Books. In the wri- 
tings of the Apostolic Fathers it is referred to. Justin Martyr, in the "Ad- 
dress and Exhortation to the Gentiles," makes allusion to it. In the "Shepherd 
of Herrnas" reference is made to Acts 4 : 12. In Hegesippus we find allusion 
to Acts 20 : 21, with a use of the same phraseology. The " Muratorian Frag- 
ment" mentions, as next to the Gospels, " The Book of the Acts, containing a 
record, by Luke, of those Acts of the Apostles which fell under his own 
notice." The Peshito (Syriac) Version, made at the close of the First Century, 
includes this Book, as we have it now. " The Epistle of the Churches of Vienne 
andlA/ons," in Gaul, (France,) A. D. 177, makes striking use of the same phra- 
seology as we find in the Acts. And Ireneus, Tertullian and Clemens of Alex- 
andria, refer to it in their writings. 



\ 



V ■ 

SYNOPSIS OF THE HISTORY. 



BOOK I. 

THE CHTJECH AMONG THE JEWS. 

Part I. Founding of tJie Cliristian Church. Jerusalem. 
A. D. 30. Ch. 1— ch. 2:40. 

Page 

gl. The Nucleus— "about 120," vs. 15— ("over 500," 1 Cor. 15 : 6.) 

The Forty Days— The Ascension. Ch. 1 : 1-11. . . .25 

$2. The Last Preparation — The Prayer Meeting of the 120 Disciples. 

Jerusalem. Ch. 1 : 12-26 35 

\ 3. The Founding and Manifestation of the Christian Church — Pente- 
cost—Gift of Tongues. Jerusalem. Ch. 2 : 1-13. ... 48 

\ 4. The First Preaching of the Apostles — Peter. Jerusalem. Ch. 2 : 

14-3G 60 

Part II. Spread of Christianity among the Jews. Chs. 2 to 8. 
" Witnesses in Jerusalem." A. D. 30-36. 

| 5. The First Kevival and Growth of the Christian Church — Accession 
of Three Thousand Members — Christian Baptism — The Christian 
Life. Ch. 2 : 41-47 82 

I 6. The First Miracle (Lame Man) — (Peter and John) — Peter's Dis- 
course. A. D. 30-36. Ch. 3. . . . ... 86 

\ 7. The First Hostility (Sadducees) — Arrest of Peter and John — Further 
Growth of the Church to Five Thousand Members. Jerusalem. 
Ch. 4 : 1-37. 103 



§8- 



The First Defection (Ananias and Sapphira.) Jerusalem. A. D. 

30-36. Ch. 5 : 1-16 120 

2* (xvii) 



xviii SYNOPSIS OF THE HISTORY. 

Page 

§9. The First Imprisonment of the Twelve (Sadducean) — Miracubus 
Deliverance (Peter) — Gamaliel. Jerusalem. A. D. 30-36. Ch. 
5:17-42. 127 

§ 10. The First Internal Dissension — Hellenistic Widows — Institution of 

Deacons. Jerusalem. Ch. 6 : 1-7. 138 

§11. The First Martyr — Stephen — General Persecution and Dispersion 

(except of the Apostles.) Jerusalem. Ch. 6: 8 to ch. 8. . 142 

BOOK II. 

THE CHURCH IN ITS TRANSITION FROM THE JEWS TO THE GENTILES. 

Part I. Spread of Christianity beyond Jerusalem. " Witnesses in 
all Judea and in Samaria." A. D. 36-40. 

§ 12. Spread of Christianity without the Apostles. Ch. 8 : 1-4. . . 171 

§ 13. Spread of Christianity in Samaria by the Preaching of Philip the 
Deacon and Evangelist — First Conflict of Christianity with Pa- 
ganism — National Disabilities Removed — " Witnesses in Sama- 
ria:' Ch. 8 : 5-24. . . , 173 

§ 14. Spread of Christianity beyond the Holy Land — The Ethiopian Eunuch 

— Ceremonial Disabilities Removed. Ch. 8 : 25-40. . . 180 

§ 15. Conversion and Call of Saul of Tarsus — (His First Visit to Jerusalem, 

three years after.) A. D. 37-40. Ch. 9 : 1-30. . . .186 

§16. State of the Christian Churches in Judea— Peter's Circuit among 

them. A. D. 40. Ch. 9 : 31-43 196 

BOOK III. 
THE CHURCH AMONG THE GENTILES. 
PART I. Spread of Christianity among the Devout Gentiles. u Wit- 
nesses unto the uttermost parts of the earth." A. D. 40—44. Chs. 
10 to 12. 

§17. 'Vision of Cornelius at Cesarea and of Peter at Joppa — Reception 
of Gentiles into the Church, independently of Judaism. Cesarea. 
Ch. 10. 200 

§ 18. Peter reports to the Church at Jerusalem his Vision, and the Recep- 
tion of Devout Gentiles — and vindicates his course in consorting 
with them. Jerusalem. Ch. 11 : 1-18 214 



SYNOPSIS OF THE HISTORY. xix 

Page 

§ 19. The First Gentile Church. Antioch in Syria. Ch. 11 : 19-24. . 218 

§ 20. Earnabas sent down to Antioch by the Church at Jerusalem— Goes 
after Paul to Tarsus — Paul's Second Visit to Jerusalem — The 
Disciples first called "Christians." A. D. 42-43. Ch. 11:25-30. 221 

§ 21. The First Royal Persecutor of the Church — Jewish Hostility at its 
height — Murder of the Apostle James, the Brother of John, by 
Herod — Peter Imprisoned — Miraculous Deliverance — Judicial 
Death of Herod Agrippa, at Cesarea. A. D. 44. Ch. 12 : 1-23. 224 

Part II. Spread of Christianity among the Idolatrous Gentiles. 
" Witnesses unto the uttermost parts of the earth." A. D. 44—62. 
Chs. 13 to 15. 

§22. Missionary Commission of Paul and Barnabas by the Church at 

Antioch. Ch. 13 : 1-3 233 

§ 23. Paul's First Missionary Journey (with Barnabas) — First Success — 
His First Encounter with Paganism — (Cyprus — Asia Minor.) 
A. D. 45. Ch. 13 : 4 to 14 : 28 235 

§24. Further Progi'ess of the Church — Internal Developments — First 
Apostolic Synod — Paul's Third Visit to Jerusalem. A. D. 50. 

Ch. 15 : 1^35 .259 

§25. Paul's Second Missionary Journey (with Silas) — Europe. Mace- 
donian Vision. A. D. 51. Chs. 15:36 to 16: 10. . . .271 

§26. The First Church in Europe (Philippi) — The First Convert in 
Europe (Lydia) — The Pythoness — Imprisonment and Miraculous 
Deliverance of Paul and Silas (Jailor.) Ch. 16: 11-40. . . 275 

§27. Paul in European Greece. Athens. A. D. 52. Ch. 17:1-34. .288 

§ 28. Paul at Corinth a year and a half — Writes Epistles to the Thessa- 

lonians. (Gallic) A. D. 52-54. Ch. 18:1-17. . . .298 

§ 29. Paul's Fourth Visit to Jerusalem by way of Ephesus and Cesarea — 
(Antioch in Syria.) Apollos at Ephesus. (Nero, Emperor.) 
A. D. 54. Ch. 18 : 18-28 304 

Paul's Third Missionary Journey through Galatia, Phrygia, &c. . 306 

§ 30. Paul Three Years at Ephesus — Writes Epistle to Galatians and First 
Epistle to Corinthians, and probably his First Epistle to Timothy 
and Epistle to Titus. A. D. 54-57. Ch. 19 : 1-41. . . 308 



sx SYNOPSIS OF THE HISTORY. 

Pago 

§ 31. Paul's Departure from his field iu Proconsular Asia — Three months 
in Greece — Sails from Philippi toward Jerusalem — Writes Second 
Epistle to Corinthians at Philippi and Epistle to Romans at 
Corinth. A. D. 57. Ch. 20 to 21 : 14 321 

§ 32. Paul's Fifth Visit to Jerusalem. A. D. 58. Ch. 21 : 15-17. . 338 

§ 33. Meeting of the Presbytery, the Apostle James being the Modera- 
tor—Paul's Vow and Arrest. Jerusalem. Ch. 21 : 18-40. . 339 

§34. Paul's First Defense — (viz.) before the Jewish Multitude. Jerusa- 
lem. A. D. 59. Ch. 22 : 1-30 345 

§35. Paul's Second Defense — (viz.) before the Jewish Sanhedrim — Con- 
spiracy against him — Escorted to Cesarea to Felix, Jerusalem. 
A. D. 59. Ch* 23 : 1-35 354 

§ 3G. Paul's Third Defense — (viz. ) before Felix the Roman Governor. Ce- 
sarea. A. D. 59. Ch. 24 : 1-27 367 

§37. Paul's Fourth Defense — (viz.) before Festus — (accused by the San- 
hedrim) — Appeals to Cossar — (Agrippa and Bernice.) Cesarea. 
A. D. 00. Ch. 25 : 1-27 378 

§38. Paul's Fifth and Last Defense — (viz.) before King Agrippa, &c. 

(when about to leave the Holy Land for Rome.) Cesarea. 

A. D. 60. Ch. 26 : 1-29 388 

§ 39. Paul sets sail for Rome— is Shipwrecked at Malta, but arrives safely. 

A. D. 60. Ch. 27 : 1-44 401 



§ 10. Paul's "Wintering at Malta — Miraculous Deliverance from a Viper — 
Arrival at Rome, and two years residence there. A. D. 61-63. 
Oh. 28 



416 



CONTEMPORANEOUS HISTORY. 



ROMAN EMPERORS. 



Tiberius, sole Empe- 
ror from Aug. 19, 
A. D. 14. 



Caligula, Emperor 
from March 1 Q.(Tac. 
Ann. 6: 50.) 



HIGH PRIESTS. 



Caiaphas — appointed by 
the Procurator Valeri- 
us Gratus, (Jos. Ant. 
18: 2, 2,) A. D. 25. 



And is displaced by Vi- 
tellius at the Passover. 
A. D. 37. 



•Jonathan, son of An- 
anus, (Ant. 18: 4, 3)— 
displaced by Vitellius 
at Pentecost. (Ant. 18: 
5, 3.) 

Theophilus, son of An- 
anus. (Ant. 18: 5, 3.) 



P. Petronius Turpilianus, 
Prefect of Syria, A. D. 
39. 

Agrippa returns from 
Rome to his new king- 
dom, in the 2d year of 
Caligula. (Ant. 18 : 6, 
11. 

Antipas goes to Rome 
to solicit the title of 
King, but is banished 
to Lyons, and his Te- 
trarchy given to Agrip- 
pa. (Ant. 18 : 7, 2.) 
A. D. 39-40. (Ant. 
19: 8, 2. 



GOVERNORS OF JUDEA, &C. 



Pontius Pilate — from 
A. D. 26, or early in 
27, (Jos. Ant. 18 -A, 2.) 

Vitellius, Prefect of Syr- 
ia, A. D. 34. 

Pilate is sent to Rome 
(to answer for his con- 
duct) by Vitellius, late 
in A. D. 36. Tiberius 
died before his arrival 
there. (Ant. 18:4, 2.) 

Marcellus — appointed 
by Vitellius eirifisTinr^s 
of Judea. (Ant. 18: 
4, 2.) 

Maryllus — sent by Ca- 
ligula to Judea, as Hip- 
parch. (Ant. 18:6,10.) 

Herod Agrippa — ap- 
pointed by Caligula, a 
few days after his ac- 
cession, King of the 
Tetrarchy of Philip— 
i. e. Batanea Trachoni- 
tisand Auranitis. (Ant. 
18: 6, 10.) 

His brother Herod made 
King of Chalcis. 



(xxi) 



xxii 



CONTEMPORANEOUS HISTORY. 



ROMAN EMPERORS. 

Claudius, Emperor 
from Jan. 24. (Suet 
Galig. 58.) 



HIGH PRIESTS. 



Removed by Agrippa. — 
(Ant. 19: 6,2.) 

Simon, son of Boethus 
surnamed Cantheras : 
removed by Agrippa 
in the same year, A, 
D. 42. 



Matthias, son of Annas. 



Removed by Agrippa — 

A. D. 43. 
Elionjeus, son of Can 

theras. 



Removed by Herod, King 
of Cbalcis. (Ant. 20: 

1, 3.) 

Joseph, son of Cami. 



Removed by Herod, King 
of Chalcis — probably 
in 47. (Ant. 20:5, 2.) 

Ananias, son of Nebe- 
deus. 



GOVERNORS OF JUDEA, &C. 

Agrippa — appointed by 
Claudius, King over 
the whole dominions of 
Herod the Great, his 
grandfather. (Ant. 19 : 

5, 1.) 

Herod Agrippa, King 
of Judea, comes to his 
kingdom in 42, in the 
2d Consulship of Clau- 
dius. (Ant. 19 : 5, 3 ; 

6, 1.) 

Vibius Marsus, Prefect of 
Syria. A. D. 42. 



Death of Herod Agrippa. 
(Ant. 19 : 8, 2.) 

Crispius Fadus, Govern- 
or — the younger Agrip- 
pa being retained at 
Rome. (Ant. 19 ill, 2.) 

C. Cassius Longinus, Pre- 
fect of Syria. (Ant. 
20:1, I.) 

Herod, King of Chalcis, 
obtains from Claudius 
the power of appoint- 
ing the High Priests, 
and the custody of the 
Temple and the sacred 
treasure. (Ant. 20 : 1, 
3.) 



Ventidius Cum anus, 
Governor of Judea. — 
(Ant. 20: 5, 2.) 

About this time, "in, the 
Sth year of Claudius," 
(Ant. do.) Herod, King 
of Chalcis, dies. (B. 
J. 2: 12, 1.) 

Agrippa the Younger — 
appointed King of 
Chalcis. (B. J. 2: 12, 
1.) 



CONTEMPORANEOUS HISTORY. 



ROMAN EMPERORS. 



Nero— Emperor from 
Oct. 13. (Tac. An- 
nals 12 : 69. Suet. 
Claud. 45.) 



Sent to Rome in 52 by 
Quadratus, in conse- 
quence of a dispute 
■with the Samaritans, 
together with Cunia- 
nus, the Governor. See 
Acts 23 : 2. 



Ishmael, son of Fabi— 
appointed High Priest 
by Agrippa II. (Ant. 
20:8, 8.1 



Having gone to Rome to 
petition against Agrip- 
pa, is displaced by him, 
(in 61,) and Joseph 
Cabi appointed. (Ant. 
20: 8, 11.) 

Displaced by Agrippa, 
(61, 62,) and Ananus 
appointed. (Ant. 20 : 
9, 1.) 

Displaced in 3 months 
by Agrippa, (62) and 
Jesus, son of Damnse- 
us, appointed. (Ant. 
do ) 



GOVERNORS OF JCDEA, &0. 



Titus Ummidius Quadrat- 
us, Prefect of Syria. 
(Ant. 20 : 6, 2. B. J. 
2:12, 5.) 



Nero presents Agrippa 
II. -with parts of Gal- 
ilee and Perea. LAnt. 
20:8, 4.) 

"That Egyptian" (Acts 
21 : 38) leads a multi- 
tude into the -wilder- 
ness. His followers 
are routed by Felix, 
but he escapes. (Ant. 
20 : 8, 6. B. J. 2 : 13, 
5.) 



About the middle of 60, 
Felix is superseded by 
Porcius Festus. (24: 
27; Ant. 20:8, 9.; 

Death of Festus, prob- 
ably in the summer of 
62. Upon the news 
arriving at Rome, Al- 
binus is sent as his 
successor. (Ant. 20 : 
9, 1.) 



(See Alford's Prolegomena.) 



ANTIOCH IN SYRIA, 

The Seat of the First Christian Church among the Gentile3. 




: 'And the Disciples were called 'Christians' first in Antioch." Ch. 11 26. 



(xxiv) 



THE ACTS OF THE APOSTLES. 



CHAPTER I. 

1 The former treatise have I made, 0 a Theophilus, of a 
all that Jesus began both to do and teach, 



CHAPTER I. 
BOOK I. 

The Church among the Jews. 

Part I. Founding of the Chris- 
tian Church. Ch. 1-2:40. 
A. D. 30. Jerusalem. 
I 1. The Nucleus— 11 about 120," vs. 
15, (500 and over of Duciples — see 1 
Cor. 15 : 6. ) The Forty Days — Ascen- 
sion. Cli. 1:1-11. 
The Evangelist, naturally enough, 
opens with a reference to 11 the former 
treatise" which he has already written, 
and intimates that this narrative which 
he here begins may be regarded as a 
continuation of the History. From the 
mention of " Theophilus ,, we are clear- 
ly pointed to the Gospel by Luke 
(which was addressed to this same per- 
son, Luke 1 : 3,) as " the former book" 
referred to. Luke, therefore, is the 
writer, as we have seen. (Introd. ) Lite- 
rally, the Greek would read, "the 
first book." It was "Book I." of the 
history. It brought the record down 
to the Ascension of our Lord. The 
Evangelist now (v. 2,) refers back to 
this event as the closing record of his 
first book. But instead of stating what 
he proposes to record in this subse- 
quent portion of the history, (or Book 
II.) he gives some additional particu- 
lars. These, if we examine them, are 
found to belong to the interval of "for- 
ty days" between the Resurrection and 
the Ascension. These things are such 
as Christ's various personal manifesta- 
tions to the Apostles, and His commands 
and discourses to them concerning 
" the kingdom of God," (vss. 2 aud 3,) 
His particular charge to them to tarry 
at Jerusalem and pray for the prom-» 
ised Spirit, (vs. 4,) as the great distinc- 



tion of His dispensation from that of 
the Old Testament, represented by 
John, (vs. 5,) His answer, accord- 
ingly, to their great question as to the 
restoration of the kingdom to Israel, 
(vs. 7,) and His designation of the path 
which Christianity was to traverse, un- 
der their ministry, as witnesses to His 
name to the ends of the earth, (vs. 8.) 

These items are important to be giv- 
en just at this introductory point, for 
they furnish a proper key to the 
subsequent History, as a history of 
the progress of the kingdom about 
which, during those forty days, He 
spake to the Apostles, and commanded 
them, and answered their inquiries, 
and opened to view its spiritual opera- 
tions and sources, and gave assurance 
cf the very paths and steps of its victo- 
rious advance. 

1. O Theophilus. See Notes on Luke 
1 : 3. This man was a Christian Gen- 
tile of rank, who resided probably in 
Italy, though some suppose in Alexan- 
dria. Luke addresses to him this his- 
tory with the same object as in the 
Gospel narrative. ^ Of all — lit., con- 
cerning all things. Luke, in his Intro- 
duction to the Gospel History, or for- 
mer book here spoken of, claims to 
furnish a very full narrative, " having 
had perfect understanding of all things 
from the very first." (Luke 1:3.) Here 
he refers back to that declaration with 
which he commenced, as having been 
met in so far as he had written a complete 
account of the sayings and doings of our 
Lord, from his point of view and with 
his full understanding and facilities. 
\ Began. This would imply that the 
Gospel narrative was only the begin- 
ning of the history of Jesus' doings 
and teachings — and that this Book II., 
though commonly called " the Acts of 
(25) 



26 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



I Mark 16 : 19. 
Luke 9 : 51 and 
24:51. vs. 9. 
ITim. 3:16. 
c Matt. 28: 19. 
Mark 16:15. 
John 20:21. 
cli. 10:41, 42. 



2 b Until the clay in which he was taken up, after that 
he through the Holy Ghost c had given commandments 
unto the apostles whom he had chosen : 



the Apostles," is really the continua- 
tion of the Acts of Jesus, only in 
His risen and glorified state. This 
is precisely what we find, though it is 
not thus definitely expressed. It is also 
the history of the Spirit's work. 5[ To 
do and teach. This embraces His 
words and works — His miracles and 
discourses. 

2. Until the day. The Ascension 
was properly the termination of the 
Gospel narrative. Luke had recorded 
this event, (Luke 28 : 50, 51,) and 
Mark also, (Mark 16 : 19,) though 
neither of them, as would seem, had 
been an eye-witness of it. Matthew 
and John, however, though they had 
been eye-witnesses of it, do not record 
it, while they use language which 
implies it. Matt. 26 : 64; 28 : 18 ; 
John 20 : 17. Their silence may be 
accounted for by supposing that they 
viewed the Resurrection as properly 
involving the Ascension as a necessary 
consequence ; and so, indeed, they 
spoke of it. The Apostles, who had 
been habitual attendants on our 
Lord, may naturally have regarded 
His Resurrection as the proper close 
of their narrative, which related to 
His doings in the flesh. The "forty 
days" period belonged, in this view, 
more properly to his exalted estate, as 
He was in His spiritual body, and be- 
longed to the spiritual, invisible world, 
from which He came when He appear- 
ed to His Disciples. See John 18 : 1. 
These doings, therefore, would be re- 
garded by them as more strictly per- 
taining to the after history. Here, 
then, is the manifold testimony. Mat- 
thew, the Apostle, does not narrate 
the Ascension, but closes with the Re- 
surrection, which was the crowning, 
closing event of His human history in 
the flesh. Mark records the Ascension, 
in giving an outline of leading events. 
Luke records it in his fuller Gospel 
history, as a connecting link to "the 
Acts." John, who wrote long after 



the others' histories were circulated, 
omits it, as he omits many other im- 
portant events as not needing to be re- 
peated by him. And, besides, it is 
enough to say that the Inspiring Spirit 
did not deem it needful to the plan of 
each narrative, nor to the general ob- 
ject of the New Testament Scriptures, 
that this event should be otherwise re- 
corded than it is. Some will have it 
that there is a contradiction in the his- 
tories on this score ; as though from 
the Gospel accounts of Mark and Luke 
it might be inferred that the Ascension 
followed immediately after the Resur- 
rection, while the Acts gives the forty 
days interval. But the two Books, or 
parts of the history, (the Gospel and 
the Acts,) contemplate this interval 
from very different points of view. The 
remarkable period of the " forty 
days" is a period of transition. It 
marks the passage from the earthly 
to the heavenly ministry of our Lord. 
It forms, therefore, the close of the 
former or the Gospel narrative, and 
the Introduction to the latter or 
"Acts." In the Gospel narrative it is 
regarded summarily as concluding and 
completing the initiatory work of our 
Lord. In the Acts it is viewed more 
distinctly in its reference to the nature 
and future progress of the kingdom 
under the exalted ministration of the 
Risen Lord. Instead, therefore, of 
any contradiction in the different refer- 
ences to the forty days period and to 
what occurred therein, it is only what 
we would naturally look for, consider- 
ing the different connections in which 
that period is treated in either case. 
^ Taken up. The parallel word is used, 
Luke 24 : 51 — borne up. Mark 16:19 
uses the same as here, which more of- 
ten means taken back. This idea may 
here be included in the sense which 
has the force of snatched up. The As- 
cension was in a cloud which is said to 
have "received Him out of their sight." 
The event had come to be familiarly 



A. D. 30.] 



CHAP. I. 



27 



3 d To whom also he shewed himself alive after his 
passion by many infallible proofs, being seen of them 2 
forty days, and speaking of the things pertaining to the 1 ' 
kingdom of God : 



referred to under this term. — This re- 
ference to the Ascension as the closing 
event of the Gospel history, leads the 
Evangelist now to narrate more in de- 
tail some particulars which occurred 
in the interval, and which serve an im- 
portant purpose as introducing the 
History of the Christian Church. Christ 
did not ascend until after certain steps 
had been taken for carrying forward 
the kingdom to its glorious consum- 
mation. He first gave certain com- 
mandments to the Apostles whom He had 
chosen. This, of course, includes the 
great closing command, (Matt. 28: 19, 
20 ; Mark 16 : 15 - 18 ; Luke 24 : 
44 -49,) the Apostolic Commission. 
This was the command in execution 
of which they went forth as chosen 
Apostles, to the works which are re- 
corded in this history as the Acts of 
the Apostles. The Evangelist also re- 
cords still another command, (vs. 4,) 
requiring them to tarry at Jerusalem 
and wait in prayer for the promised 
Spirit. He did not ascend till He had 
thus provided for His Church, and 
made definite arrangements looking to 
the efficiency of the ministry whom 
He had appointed. This he did, it is 
said, through the Holy Ghost. Some 
understand this phrase as qualifying 
the word " chosen" — meaning that He 
chose His Apostles through the Holy 
Ghost. But it stands more naturally 
in our version, and presents our Lord 
in His human nature as having given 
His last commands in the power of the 
Holy Ghost, (John 20 : 22,) who was 
to take His place in the earthly admin- 
istration, and by whose commission 
and impulse He is set forth as acting 
from the outset of His official work. 
So He was "conceived by the Holy 
Ghost" — " led up by the Holy Ghost" 
to be tempted — "anointed" by the 
Holy Ghost. So He gave the Apostles 
their commands by the authority and 
power of the Holy Ghost, according to 



the Divine and perfect plan of His 
work. In this sense, indeed, He 
"chose" them as well as "command- 
ed" them by the Divine Spirit, f The 
Apostles. It was the commandment, 
and not the office alone, that Avas given 
to them. It is to this we are to look. 
They were commissioned as a Gospel 
ministry, and their proper successors 
ai*e they who, as ministers of the New 
Testament, preach the truth of Christ 
in its simplicity and purity, Chosen. 
For the choosing of the twelve, see 
Matt. 10; Luke 6 : 12-16. These 
words are added to signify the proper 
dignity and authority of the Apostolic 
office, which, as such, has no succes- 
sion. 

3. Showed Himself alive. The great 
fact of the Resurrection is here refer- 
red to, as most amply proven. And 
as this was the grand truth which 
sealed His ministry as Divine, and 
which was to be every where preached 
by the Apostles in proof of his Divini- 
ty, it is here declared with its abund- 
ant evidence. Now, howevei-, Jesus 
is set forth, not as before the Crucifix- 
ion, constantly with His Disciples, but 
as "showing Himself" to them on vari- 
ous occasions. He showed Himself, 
also, to others as well as to the Apos- 
tles, (1 Cor. 15: 6; Mark 16: 9, 14,) 
as He would have others, also, to pub- 
lish the news. This He did " after His 
passion " — that is, alive from the dead 
— after His suffering unto death on the 
cross, (Rev. 1: 18.) The Crucifixion 
had come to be spoken of in their fami- 
liar language briefly, as " His passion," 
just as His Ascension was called His 
being " taken up," vs. 2. ^[ Infallible 
proofs. This term, which is found no- 
where else in the New Testament, con- 
veys the idea of indisputable proof. 
The fact of his Resurrection was evi- 
denced beyond any doubt, by such clear 
proofs, and many of them, % Being 
seen. The term means being seen at 



28 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



h ofdrtfl 4 e And, || being assembled together with them, com- 
ftSHStmT' sanded them that they should not depart from J erusalem 



John 14: 16, 
2ti: 1", and 15 : 
26, and 16:7. 
eh. 2:33. 



but wait for the promise of the Father, 'which, saith he, 
ye have heard of me. 



intervals, and not all the time. Yet it 
was not once nor twice, but often and on 
different occasions, during the "forty 
days" so that the proof was undoubted, 
and it was each time a miraculous ap- 
pearing. And as this was " after His 
suffering " unto death, there was the 
certainty of His miraculous Resurrec- 
tion, which proved Him and His work 
to be Divine, as He claimed — since God 
would not indorse an imposture. His 
recorded appearings are to Mary Mag- 
dalene and the other Mary, (Matt. 28 : 
1-9) — to the Disciples on their way to 
Emmaus, (Luke 24 : 15) — to Peter, 
(Luke 24 : 34) — to the ten Apostles, 
(John 20: 19)— to the eleven, (John 20: 
26) — to the seven Disciples at the sea 
of Tiberias, (John 21: 1—5) — to above 
five hundred brethren at once, (1 Cor. 
15: 6) — to James. (1 Cor. 15: 7) and 
to all the Apostles before and at His 
Ascension. Observe. — He not only 
showed Himself, but gave special proofs 
of His being alive from the dead, and 
of being the same well known personal 
friend. He ate before them to show 
that he was not a ghostly apparition. 
He talked with them — walked with 
them at different times, in different 
companies — ate at the same meal, 
wrought miracles, and showed Hisveiy 
crucifixion wounds to convince the 
doubter — and these varied manifesta- 
tions of Himself were carried on 
through forty days — on Sabbaths and 
other days. Thirteen different appear- 
ings are recorded. Observe. — This is 
the only place where the length of 
time between the Resurrection and the 
Ascension is recorded. Speaking. 
He conversed with them familiarly as 
He had done before His death, and on 
the same great topics, also, proving 
Himself to be the same person and hav- 
ing the same great work in view both 
sides the grave. He discoursed to 
them of the things pertcining to — or 
whatever concerned the kingdom or 



j Church of God, which he had come to 
re-arrange and extend. He instructed 
them fully, during this period, in the 
plan and principles of the Church un- 
der the coming dispensation of the 
Spirit — in the nature and duties of 
their office, and in the certainty of 
their success. ^ The kingdom of God. 
The New Testament dispensation, or 
Church of Christ, is here meant — 
though sometimes the phrase refers to 
the kingdom of glory in heaven. The 
Christian dispensation properly dates 
from the Resurrection of Christ, by 
which His work was attested as Mediator 
and Redeemer, (Rom. 1:4,) though the 
great event in the public founding of the 
Christian Church was the outpouring at 
Pentecost. Prior to the Resurrection, 
the preaching (as of John and of 
Christ Himself,) had been preparatory 
— calling for repentance, on the ground 
that "the kingdom of heaven" was 
" at hand." Observe. — Notwithstand- 
ing these instructions, they did not yet 
fully understand about the kingdom, 
vs. 6. 

4. Being assembled. It would seem 
that He was now with them at 
Jerusalem, on one of His last inter- 
views, when the Pentecost was " not 
many days hence." (vs. 5.) Though 
the Apostles, after the Resurrection, 
had scattered to their homes in Galilee, 
(Matt. 26 : 82 ; 28 : 15 ; John 21 : 1,) 
yet they evidently had now returned 
to the Holy City, where the parting 
was to take place. "What He "com- 
manded them" on this occasion is here 
stated. This was a charge of solemn 
moment. They were "not to depart 
fiom Jerusalem," lit., not to be separated 
from — whether by choice or by force. 
They had work to do there. And it 
was ordained as fundamental in the 
plan that the law should go forth from 
Zion, and the word of the Lord from 
Jerusalem. (Tsa. 2: 3.) The word 
here rendered "commanded," is a strong 



A. D. 30.] 



CHAP. L 



29 



5 g For John truly baptized with water ; h but 
shall be baptized with the Holy Ghost not many days jfjfe 
hence. 



„ a <7 Matt. 3:11. 
J e oh. 11: 1G, and 
19:4. 

3:18. 
ch. 2 : i, and 



terra, and is used of a military com- j 
maud. They were there to " wait for \ 
the promise of the Father." It "was the 
" promise of the Holy Spirit's outpour- j 
ing," (vs. 5.) It is here termed "the 
promise of the Father," as the sum of ; 
the Old Testament promises — as that 
chief gif. which was lacking under the | 
Old Dispensation, and which ""was not 
yet, because Jesus was not yet glori- 
fied." (John 7: 39.) Observe.— They 
were charged to remain together at 
Jerusalem, because the Spirit was to 
come upon them in their united capa- 
city, not as scattered, but as together 
— an assembly — the Church. And so 
(ch. 2 : 1,) the Spirit cam? upon them 
when " they were all, with one accord, 
in one place." — This promise, "said 
He, ye have heard of (from) Me." He 
had spoken it to them in Luke 24: 49. 
The Old Testament Dispensation "was 
called "the ministration of the letter;" 
the New Testament Dispensation, that 
of the Spirit. 2 Cor. 3 : 6-8. This 
had been promised under the Old Tes- 
tament. Joel 3:1; Zech. 12 : 10. 
He had said to them, "Behold I send 
the promise of my Father upon you. 
But tarry ye in the city of Jerusalem 
until ye be endued with power from 
on high." Luke 24: 49. This is re- 
corded by Luke in immediate con- 
nection with the Ascension, which was 
only ten days before the day of the 
outpouring at Pentecost. 

5. For John indeed. Our Lord thus 
confirms the words of John himself as 
now and thus to be fulfilled, (Matt. 3 : 
11 ; John 1 : 33,) in regard to the 
higher Baptism. John's work was 
typical of His, and was of no use apart 
from His ; as preparing for and standing 
in contrast with His. It might here 
be asked whether the Apostles had been 
baptized ? If so, it had been with 
John's baptism. This would have 
been likely enough to occur when all 
Jerusalem and Judea, and beyond Jor- 
3* 



dan, came to be baptized of Him, and 
even our Lord Himself. Observe. — (1) 
The Chubch is one under both econo- 
mies — and the New Testament Church 
is only the substance of the Old Testa- 
ment shadow. The Gentile Church is 
a bianch of the wild olive grafted into 
the old olive stock, and partaking of 
the root and fatness of it. Rom. 11 : 
17. Hence, we have here the Old Tes- 
tament (Jewish) Church, about to be 
enlarged and reformed, not, however, 
by any organic development of its own 
life, but by the unfolding of the Divine 
plan in the fullness of the time. We 
have no trace of any new organization, 
as if there had been no Church before. 
On the contrary, the old membership 
convene and transact Church business 
as a Church already. (2) The contrast 
between John's baptism and Christ's is 
represented as in the element. One 
being "with water," the other "with 
the Holy Ghost" though the latter is, 
of course, a personal agency — and not 
merely an influence. It may fairly be 
inferred that the mode of baptism with 
water will be like that of baptism with 
the Holy Ghost. This latter is spoken 
of as sprinkling, raining down, out- 
pouring, (Isa. 32: 15,) &c, and we have 
this light thrown on the mode of bap- 
tizing with water. See JYotes on Matt. 
Observe. — As John had fulfilled hi3 
preparatory work with this water- 
baptism, so our Lord would fulfill His 
higher work with the higher baptism 
of the Spirit, which John's only sym- 
bolized. The water-baptism of the 
twelve is not recorded. In comparison 
with this, their baptism with the Spirit 
was as the substance to the shadow. 

Not many days hence. Literally — 
not after these many days — within these 
few days. It was in about ten days. 
They may have understood this as re- 
ferring to the complement of days until 
the Pentecost, 



30 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



(Matt. 24:3. 6 When they therefore were come together, they asked 
dSKw? 1 of him, saying, ^ord, wilt thou at this time k restore 
Amos 9: ii. a g a i D the kingdom to Israel? 

Markw-M! 8 * 7 And he said unto them, ! It is not for you to know 
iTbe SS .5:i. ^ Q ti me s or the seasons, which the Father hath put in his 
own power. 



6. Were come toe/ether — in compli- 
ance, it may be, with the command 
to unite in prayer, vs. 5. If Wilt 
thou — lit., "If thou art at this time re- 
storing''' — (We would know) if thou 
art — Art thou, &c. The point of this 
question involved mainly two things : 

1. Whether Christ himself would re- 
store the ancient kingdom of Israel as 
it flourished in its proudest times ? 

2. Whether he would do it " at this 
time" — now? They wished, perhaps, 
to know whether this promise of the 
Spirit, which had been referred to by 
Christ as a special and glorious gift — 
the promise of the Father — (which 
was somehow connected with their 
tarrying in Jerusalem, the Holy City,) 
was connected also wilh their promis- 
ed restoration. It was connected with 
the " restitution of all things" which 
He had promised by the mouth of all 
His holy prophets since the world be- 
gan. He had spoken to them of the 
things pertaining to " the kingdom 
of God." This kingdom had been fa- 
miliar to them as predicted by their 
prophets. Isa. 1 : 26 ; Dan. 7 : 27. It 
was spoken of as "the kingdom of 
David," &c, and the Messiah Himself 
was prophesied of as "the King of the 
daughter of Zion" — " the King that 
cometh in the name of the Lord." 
Besides — a restoration or restitution 
had been familiar to them in the Year 
of Jubilee. It was, therefore, per- 
fectly natural that they should ask 
whether this that Christ called an 
" enduing with power from on high," 
(Luke 24:29,) was that consumma- 
tion to which they had been taught to 
look forward. " Wilt thou at this time 
fulfill our long-cherished hopes, and 
is this, indeed, what we are to look for 
by tarrying now in our ancient capi- 
tal ?" This, indeed, was the restora- 
tion promised, (Micah4: 8) — this was 



the glorious kingdom which David's 
and Solomon's, at the most splendid 
period, only dimly typified. Well 
enough is it that they broach this 
question now, only they are not pre- 
pared for all the facts. (See Dan. 2 : 
21 ; 7 : 12.) He had taught them to 
pray, "Thy kingdom come." But 
their views were erroneous or defec- 
tive as to the nature of this kingdom. 
They looked chiefly for the temporal 
power and grandeur of their ancient 
rule, to be won by force of arms. For 
this "view, David was punished when 
he numbered the people. (2 Sam. 24 : 
10.) It was external, secular domin- 
ion that they had long hoped for, 
when again, as of old, their oppressors 
and enemies should be vanquished by 
the hosts of Israel. They did not yet 
see how the Spirit could give "power," 
and how the kingdom of Jesus was to 
embrace and overtop all earthly king- 
doms — how "the King of kinga" was 
to win to Himself all authority, and all 
power on the earth, and draw all unto 
Him, in a "kingdom" which is "not 
meat and drink, but righteousness, 
and peace, and joy in the Holy Ghost." 
(Rom. 14 : 17.) This was, indeed, 
the very point of misunderstanding 
and difficulty — (1) as regards the true 
Israel — (2)the true power — (3) the true 
means for the restoration of the king- 
dom — and (4) the true glory of their 
Messiah's reign. On these points they 
would need enlightenment. And this 
the Spirit would give. Okserve. — 
Christ's kingdom shall have more and 
more visible power in the world — it 
shall outwardly extend every where — ■ 
and shall apj ropriate to itself human 
means and material resources, and 
shall attain to universal dominion. 
But, 

7. As to " the times or the seasons" it 
did not belong to them to know. They 



A. D. 30.] 



CHAP. I. 



81 



8 m But ye shall receive j| power, n after that the ^ lie power 
Holy Ghost is come upon you : and °ye shall be wit- %SS^SL 9 
nesses unto me both in Jerusalem, and in all Judea, l^du'-. 49. 
and in Samaria, and unto the uttermost parts of the johfil,?^ 8 ' 
earth. £ 2 // 32 . 



were such matters as the Father had 
set led by His own proper power. They 
were to be rather witnesses of past 
events, than prophets of future dates. 
And on this point of "When shall 
these things be ?" He would give them 
no satisfaction, because this lay in the 
prerogative of God to "hasten it in 
His time ;" and any such disclosure 
of dates or periods, would encourage 
vain curiosity and self-dependence ra- 
ther than a disposition to "wait on 
the Lord." \ Times or the seasons, 
Daniel had already said " He changeth 
the times and the seasons," (Dan. 2:21.) 
He holds them in His own " power" 
or prerogative. This declaration of 
our Lord is in keeping with what we 
find in prophecy ; that even though 
figures are given, it is not with such 
definite limitations commonly as to 
define the actual boundaries of events 
as to the very "day and hour." See 
Mark 13 :22.— Of the two terms here 
used, the former relates to the general 
idea of time, and the latter to the oc- 
casion, or present circumstances. " The 
times (seasons) of refreshing" — " times 
of restitution" — "times (seasons) of 
the Gentiles" — are spoken of. It was 
not for them to know either the "times " 
in general, or the particular "seasons" 
or occasions, with the attendant cir- 
cumstances, in the case of this and 
other events. As regards the event 
itself, the restoration of the kingdom 
is admitted as about to come to pass ; 
the thing itself is to be done, else there 
w juld have been no time. — Bengel. But 
instead of satisfying their curiosity 
about the time when, He directs their 
inquiry to the great point how this 
predicted kingdom is to come, involv- 
ing their agency. Observe. — (1) It 
is ours to wait on God with filial con- 
fidence,in prayer — in concerted prayer 
— and to wait .for the fulfillment of 
His promises, and look for the opening 



of His gracious purposes, without un- 
duly prying into what He has not re- 
vealed. (2) So far as He has given 
to us any definite dates in prophecy, 
we are to use them for our encourage- 
ment: and where He has withheld 
them we are not to act as though we 
had the gift of prophecy. The plan 
of God is to furnish exercise to Chris- 
tian faith. 

8. But — while nothing was directly 
answered by our Lord to their question 
about the time of restoration of the 
kingdom, it is fairly implied by His 
reply that a restoration was contem- 
plated, only as regards the time they 
could not claim to know. And now 
the nature of the gift to be sent down 
upon them at Jerusalem, which was 
referred to, (vss. 4, 5,) and which led 
to their inquiry, (vs. 6,) our Lord ex- 
plains — that this should be the gift of 
power, yet not indeed of secular, tem- 
poral power such as they had thought, 
but of power in the highest sense. 
This was the power that had been sad- 
ly wanting in Israel, and the want of 
which had led to their degradation as 
a people. It was the power of Jacob 
as a prevailer. This gave him the new 
name Israel, as one who "prevails 
with God and with men" — and this is 
the power which was to be given to the 
true Israel — the Israel after the Spirit 
— and this should be, in the highest 
sense, the restoration of the kingdom 
as a kingdom of prevailers, according 
to the true purport of the prophecies. 
Observe. — It is here implied that the 
Holy Spirit is the only source of pow- 
er. For the Apostles, it is that power 
spoken of, ch. 4 : 30, wnich they should 
have as witnesses of Christ's Resurrec- 
tion. And "in the regeneration," (or 
restoration,) they Avere to " sit on 
twelve thrones, judging the twelve 
tribes of Israel." f After that— -lit., 
the Holy Ghost having come. This power 



32 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



9 p And when he had spoken these things, while they 
beheld, q he was taken up ; and a cloud received him out 
of their sight. 



was to follow from the outpouring 
of the Spirit upon them. It was that 
efficiency which consisted of miraculous 
gifts, and "power with God and men" 
for a mighty work in the world. Gen. 
32 : 28. See Matt. 28 : 19. f Witness- 
es. They were to go forth as living 
witnesses unto Christ, testifying of 
His Life, Death and Resurrection, and 
preaching His doctrines. In this wit- 
nessing- work they were to have " great 
power." See ch. 4: 33. They should 
receive supernatural endowments, in- 
cluding inspiration, &c. They had 
already received "the keys of the 
kingdom" with reference to their 
powerful work of organizing and ex- 
tending the Christian Church, (John 
20 : 22.) If Both in Jerusalem, &c. 
Here, most remarkably, our Lord 
sketches the very path which Chris- 
tianity was to travel. The successive 
steps here traced agree precisely with 
the sections of the History. 1. They 
began " at Jerusalem" chs. 3:1; 6:7. 
2. The persecutions in the time of 
Stephen drove out the disciples preach- 
ing the word "in all Judea" ch. 8 : 1 
- 4. 3. Then the ancient confines 
were crossed and Christianity went 
from Jerusalem to Samaria first, to a 
mixed people, ch. 8 : 4-40. ( These 
were a connecting link between the Jews 
and Gentiles. See Notes on John — Ap- 
pendix.) 4. Then the preaching at 
Antioch, and conversion of Paul, and 
the vision of Peter, led to the exten- 
sion of Christianity "to the uttermost 
parts of the earth" ch. 9— the end. 
This last applies not only to the Apos- 
tles' preaching throughout the then 
known world, but to the preaching of 
the future ministry, as included in the 
apostolical commission, "Go ye and 
teach all nations" — and in the prom- 
ise, "Lo I am with you alway, even 
unto the end of the world" — (" the age" 
— referring to the entire Christian dis- 
pensation, and thus embracing all 
spheres and localities of their labor.) 



See Ps. 2: 8; Isa. 49 : 6 ; Matt. 28 : 
19 — which show that the whole world 
is meant as the field for the Christian 
ministry to cultivate. "The field is 
the world." Matt. 13 : 38. 

9. The Ascension of our Lord is 
now recorded more in detail than in 
the Gospel narrative by Luke. The 
Ascension itself is just what we might 
expect from His Resurrection ; for He 
would scarcely have been miraculously 
raised from the dead, except to ascend 
bodily. Besides, the translations of 
Enoch and Elijah under the Old Dis- 
pensation pointed forward to this, and 
are explained by it as the types of this. 
The Ascension of Christ to the right 
hand on high, is plainly supposed by 
all the doctrines and ordinances of 
Christianity. It lies at the foundation 
of the whole system. And in the Scrip- 
ture, the Resurrection calls for the 
Ascension as a proper consequence of 
it, and connected with it. Our Lord 
clearly and repeatedly referred to it 
beforehand. " I go to my Father," &c. 
(John 16: 10.) "What, and if ye 
shall see the Son of man ascending up 
where He was before ?" John 6 : 62. 
See also 1 Tim. 3 : 16; Eph. 2 : 6 ; 4: 
8 ; 1 Pet. 3 : 22 ; Matt. 26 : 64— where 
the Ascension is clearly implied. He 
had foretold His departure from (he 
earth to the Father, and the Spirit's 
advent in His stead. (John 14 : 26.) 
This event, therefore, was just what 
they might have expected. (For the 
necessity of His departure, see Notes 
on John, ch. 14 : 15.) T[ When lie 
had spoken, &c. That is — after He 
had given His commands, and set forth 
the course of His kingdom, of which 
He had laid the foundation in His 
whole previous ministry — "while they 
beheld, He was taken up." It was done 
before their eyes. They saw it. They 
had seen Him repeatedly since His 
Death and Resurrection, and now they 
saw the same Person taken up in the 
cloud, which enwrapped Him and bore 



A. D. 30.] 



CHAP. I. 



83 



Matt. 28:8. 

10 And while they looked stedfastly toward heaven as he J££*^:£- 
went up. behold, two men siood by them r in white apparel ; Slwfwo: 



Him, as in a chariot, to heaven. This 
was not at all more remarkable than 
many other wonderful miracles which 
they had seen attesting His commis- 
sion. They might easily have judged 
this event to be the natural conse- 
quence of all His previous history, 
especially they who had beheld His 
Transfiguration. Then, also, they 
had seen "a bright cloud" (like the 
Shecinah or symbol of the Divine 
presence,) "overshadowing them," and 
had heard the voice of the Father 
out of the cloud, " This is my be- 
loved Son." Matt. 17 : 5. Soon after- 
ward the Apostles understood this 
enthroning of the Risen Lord, for Peter 
is soon found preaching, "Him hath 
God exalted to be a Prince and a Sa- 
viour." Acts 6 : 31. " Whom the heav- 
ens must receive until the times of 
the restitution of all things," &c. 
See Acts 2 : 23. And we find them 
praying to Him as the Risen Lord, 
(see vs. 24,) and recognizing Him as 
actively administering the affairs of the 
Church from His throne in heaven, as 
"Lord and Christ." f Taken up — 
lifted up — viz. from the earth. This is 
not the same word as in vs. 2, and re- 
fers not to the whole transaction, but 
to the first lifting up from the ground. 
He is spoken of as exalted by the 
right hand of God. Could not these 
Apostles see that the Glorious King 
was thus escorted to His kingly seat on 
high ? Could they not understand this 
as His going to sit on the right hand 
of the Father till His enemies be made 
His footstool, (Ps. 110 : 1,) as the seat- 
ing of God's King upon His holy hill of 
Zion? (Ps. 2 : 6.) ^[ A cloud received Him 
— upbore Him. "While, therefore, the 
going up of Elijah may be compared to 
the flight of a bird which none can fol- 
low, the Ascension of Christ is, as it 
were, a bridge between heaven and 
earth " for all who are His people. Or 
rather it is the ladder of Jacob, as He 
Himself said. (John 1 : 51.) And ac- 
cordingly we find " the angels of God 
ascending and descending upon it," i. e. 



"upon the Son of man." vs. 10; Heb. 1: 
14. A cloud was the visible symbol of 
the Divine presence which rested at the 
door of the tabernacle, (Deut. 31 : 15,) 
which, as a pillar, led the way of the 
ancient Israel through the wilderness, 
(Exod. 83 : 9,) and from which had 
been proclaimed His proper Sonship, 
when the translated Elijah appeared in 
glory and conversed with Him. This, 
therefore, was the appropriate vehicle 
for Him, as if borne up in the Father's 
arms, to His heavenly throne. And 
thus without any voice from the cloud, 
it testified, " This is my beloved Son 
in whom I am well pleased." Now 
the event to which the prophetic 
Psalm (24) looked forward, came to 
pass : ' ' Lift up your heads, 0 ye gates, 
and be ye lifted up, ye everlasting doors, 
and the King of Glory shall come in." 
Jesusis "Jehovah of Hosts." Christmay 
be contemplated as in his glorified body, 
in heaven, "He maketh the clouds 
His chariot." Elijah, the severer pro- 
phet of the Old Dispensation, was 
caught up in a whirlwind. 2 Kings 2 : 
11. Jesus, the Ambassador of Peace, 
was taken up in a cloud. Observe. — 
When Christ had risen from the dead, 
and thus had the Divine seal put upon 
His mission, we should not be sur- 
prised at His Ascension. He went 
where He manifestly belonged. The 
Ascension was (1) The glorification 
of His human nature. (2) The resto- 
ration of His Divine nature to the ma- 
jesty and glory which He had laid 
aside for a time. (3) His enthrone- 
ment as God-man in His mediatorial 
kingdom. He ascended (1) To pre- 
pare a place for His people, John 15 : 
2. (2) To receive gifts for men, which 
He would dispense to His children, 
Eph. 4 : 8. (3) To be our King, rul- 
ing in us, and ruling all things for us. 
(4) To be our Prophet, teaching us by 
His word and Spirit. (5) To be our 
Priest, presenting His blood and mak- 
ing continual intercession for us, Heb. 
7: 25. 

10. Looked stedfastly — lit., " As 



34 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



« cli. 2: 7, and 
13 : 31. 
t Dim. 7: 13. 
Wa tt. 24:30. 
Mark 13:2(5. 
Luke 21 : 27. 
John 14: 3. 

1 Thass. 1:10, 
and 4: 16. 

2 Thess. 1 : 10. 
Rev. 1:7. 



11 "Which also said, 8 Ye men of G-alilee, why stand ye 
gazing up into heaven ? this same J esus, which is taken 
up from you into heaven, * shall so come in like manner 
as ye have seen him go into heaven. 



they were gazing earnestly toivard hea- 
ven, while He was departing" thither. 
The cloud seems to have continued 
visible for a time. They were full of 
amazement, and, as the term signi- 
fies, they were earnestly looking up 
with fixed attention — so that there 
was every evidence of the miraculous 
fact. He did not ascend while they 
were asleep, or gazing elsewhere. 
They may even have continued gazing 
after He had passed out of view, (vs. 
11.) The terras rendered, as he went 
up, mean, while He icas removing, {or 
departing. ) The verb is used twice in 
this passage, (vs. 10 and 11,) and it 
signifies elsewhere, an ordinary remov- 
ing from one place to another. It was, 
indeed, only a proper return to the 
heaven where He belonged — "ascend- 
ing up where He was before," John 
6 : 62 ; and so it is hinted in verse 2, 
by the use of the term "taken up," 
or taken back to heaven. See Notes. 
Obsekve. — AVhile He is spoken of as 
"taken up," He is here spoken of as 
"removing" — going up, as by His own 
power. This agrees with what we 
elsewhere find, that He is sometimes 
said to have been exalted by the right 
hand of the Father, (ch. 2 : 33;) again, 
He is referred to as "having gone 
into heaven," (1 Pet, 3 : 22.) Be- 
hold. This was surprising to them. 
\ Tu-o men. Now that Jesus has car- 
ried His humanity into heaven, the 
heavenly beings appear cn earth as 
men. Now that He has become the 
ladder, as Jacob saw it, connecting the 
two worlds, " the angels of God as- 
cend and descend upon Him," as He 
foretold them that they should see. 
(John 1 : 51.) These were doubtless 
angels — as Luke has described them, 
(Luke 24 : 4,) and probably enough 
they were the same angels as appeared 
after the Resurrection, explaining, di- 
recting and comforting them. Matt. 



28 : 5. It has been suggested that 
these "two men" may have been Moses 
and Elias, who appeared at the Trans- 
figuration. Luke 9 : 31 ; Matt. 17 : 
3. T[ In white apparel. This is the 
heavenly dress — a symbol of purity — 
"raiment white as snow," (Matt. 28: 
3; Rev. 1 : 14;) "white robes," (Rev. 
7 : 9, 13, 14; 15 : 6;) "linen, clean 
and white, which is the righteousness 
of saints." (Rev. 19 : 8.) Observe. 
— They who look steadfastly after Jesus 
shall have heavenly communications 
and directions, and shall be comforted 
in the view of His second coming in 
glory. 

11. Which also said. They not only 
appeared, but they spake to them in 
comforting words, as at the Resurrec- 
tion — as ministering spirits to the heirs 
of salvation. Heb.l : 14. ^ Ye nun of 
Galilee. This mode of address may 
have been intended to show that they 
were recognized by the angels, and 
their history known to them, that thus 
their Divine authority, as God's mes- 
sengers to them, might be manifest. It 
would also remind them of their lowly 
origin — their call to be Christ's Disci- 
ples, and their consequent obligation 
to obey Him, checking thus their am- 
bitious thoughts. It would also hint to 
them of their human relations, ("wen, 
Galileans") that thus they might not 
be gazing idly into heaven — as if wait- 
ing there for Him to return — but be 
about their work as men in the various 
actual relations of life, Why stand 
ye? If these were, indeed, the very 
same angels who appeared at the 
sepulchre and charged the Disciples 
who lingered around the tomb, to has- 
ten and meet Him in the mountain of 
Galilee where He had appointed, they 
then asked, " Why seek ye the living 
among the dead?" (Luke 24 : 5.) 
Now, the question is, why seek ye the 
heavenly among the earthly ? "He is 



A. D 30 ] 



CHAP. I. 



35 



12 u Then returned they unto Jerusalem from the mount u 
called Olivet, which is from Jerusalem a sabbath day's 
journey. 



not here. He is risen, as He said." 
And just as they then told the Disciples 
where they would find Him, so here 
they tell them when and how they may 
expect Him visibly again. ]f Into 
heaven. They tell the Disciples first 
where Jesus had gone, or was " taken 
up" — "into heaven.'" This was most 
important forthem to know. So lie de- 
clared to Mary, "I ascend unto my Fa- 
ther and your Father, and to my God 
and your God." See John 13 : 1 ; 20 : 
17. Thither they might follow Him in 
meditation, confidence and prayer, and 
thither they might look, in Christian 
hope, awaiting joyfully His return. 
If they should ever be tempted to 
doubt the identity of His person, it is 
here assured to them that 11 this same 
Jesus" — the very one whom they had 
known and loved, and whom they had 
seen as crucified and risen — -whom also 
they had just now beheld ascending to 
heaven — should return again. ^ So, 
come — (thus) — in like maimer, as — that 
is, visibly — in human form — and in a 
cloud. Luke 21 : 27; Matt. 17 : 4; 
21:30. "Behold, He cometh with 
clouds, and every eye shall see Him." 
(Rev. 1:7.) "It is not here said," says 
Bengel, " that they who saw Him 
ascend, should see Him return. Yet 
between the Ascension and the glorious 
Second Advent, no event is here inter- 
posed — so that these two are connected. 
Therefore, properly enough, the Apos- 
tles, prior to the giving of the Apoca- 
lypse, regarded the day of Christ as 
very near. And it comports with the 
majesty of Christ, that He should be 
looked for the whole time between the 
Ascension and the Advent, without in- 
termission." Observe. — The llomish 
notion of Christ's bodily presence in 
the Mass, is here shown to be false — 
since the man Christ Jesus, in the per- 
sonality of His human nature ascended, 
there to remain till He shall come to 
judge the quick and the dead. Other 
comings" of Christ are spoken of in 



Scripture before that glorious Second 
Advent in human form. But they are 
comings in power, as at Pentecost, and 
at the destruction of Jerusalem, though 
not in visible human form. Observe. 
As His Ascension was His glorious en- 
throning on high, His Second Advent 
would plainly be the restoration of the 
kingdom to Israel. This would be the 
"restoration" — or "restitution," (the 
same word in Greek, ch. 1 : 4 and 3 : 
21,) promised by the mouth of all His 
holy prophets since the world began. 
" He shall come to be glorified in Hig 
saints, and to be admired in all them 
that believe," 2 Thess. 1 : 10— the 
true Israel, John 1: 12. — "Thus the 
Ascension opens to the Disciples the 
future at a stroke — as well when they 
look to what they have to do, as when 
they ask what they have to hope — and 
as the Evangelist Luke composes his 
introduction under this impression, he 
affords at one glance the most sublime 
insight into the whole course of the 
following events." Observe. — Angels 
were the first to proclaim His Incarna- 
tion and Resurrection, and now they 
are the first to proclaim His Ascension 
and Second Advent. Are they not all 
ministering spirits, &c. Heb. 1 ; 14, 

\ 2. The Last Preparation. — Jeru- 
salem. Ch. 1 : 12-26. 

The Prayer Meeting of the 120 Disciples, 

This section proceeds to narrate the 
actual compliance of the Disciples with 
the command of our Lord, (see vss. 4-8,) 
and thus leads us onward to the great 
results recorded at the opening of ch. 
2. As yet, therefore, all is in prepa- 
ration. The starting point of the neAV 
state of things is to be the Advent cf 
the Holy Spirit, and their reception of 
the gift according to the promise, vs. 8. 

12. Then returned they unto Jerusa- 
lem "with great joy," Luke 24 : 52 — ? 
! and promptly, it would seem, as soon. 



36 THE ACTS OF THE APOSTLES. [A. D. 30. 



y Matt. 10 : 2 
3, i, 



andiois 7 ' 39 ' 13 And when they were come in, they went up x into 
an upper room, where abode both r Peter, and James, and 
John, and Andrew, Philip, and Thomas, Bartholomew, and 
Matthew, James, the son of Alpheus, and z Simon Zelotes, 
and a Judas the brother of James. 



as they received this message from the 
angels — and in obedience to the Divine 
direction. Must they not have gone to 
the Holy City full of hope, bent on, and 
waiting for, the promise of the Father, 
as the fulfillment of their long cher- 
ished desires ? ^[ The Mount called 
Olivet — called Olive Yard — the "Mount 
of Olives." Luke, in the Gospel His- 
tory, had spoken of the Ascension as 
from Bethany, Luke 24 : 50. This 
was on the eastern declivity of Olivet, 
and not on the summit nor the slope 
overlooking Jerusalem. But the dis- 
trict of Bethany extended beyond the 
town itself toward the summit of Olivet. 
Luke here gives the distance of the 
mountain from the city, rather than 
the distance of Bethany. This would 
furnish a general idea of the locality. 
Yet he seems to have an object in stat- 
ing the distance as being " a Sabbath 
day's journey''' — and this might be to 
give a more precise account than that 
in the Gospel History, and would seem 
to show that that " district of Betha- 
ny" from which He ascended was with- 
in the limits of the Sabbath day's jour- 
ney. This was a sacred limit — the 
outermost boundary of the camp in the 
wilderness, measured on any side from 
the tabernacle — and hence it was the 
utmost distance which the Israelites 
might travel fcr worship. Mount Oli- 
vet — the spot so frequented by our 
Lord on Sabbaths and other days, is 
here declared to be within this sacred 
limit — within the holy boundary line 
for sacred, devotional acts, or for the 
Sabbath's travel to worship. (In Luke 
24 : 52, it is said they worshiped Him.) 
This distance was seven and a half 
furlongs, or three-fourths of a mile. 
But the town of Bethany was fifteen 
furlongs, (John 11 : 18,) and Josephus 
gives the distance of Mount Olivet as 
either five furlongs or six, according 
to the point measured from. The read- 



ing is literally, " which (the Mount) is 
nigh to Jerusalem, having (amounting 
to) a Sabbath day's journey." The 
Mount of Olives is here spoken of ra- 
ther than Bethany, because of the pro- 
phecies which mention it as the scene 
of most glorious manifestations of God. 
Ezekiel saw " the glory of Jehovah" as- 
cending and departing from the temple 
at Jerusalem, and again descending 
and standing on the mountain on the 
east side of Jerusalem, Ezek. 11 : 23. 
It was in the attitude of departing and 
at the same time remaining. This was, 
indeed, the case — that while He visibly 
withdrew from His Church, He would 
be present by His Spirit. Ezekiel has 
abundantly set forth this advent and 
work of the Spirit in the Church — 
making the dry bones live — sprinkling 
clean water upon Israel to make them 
clean, &c, Ezek. 36 : 25. So Zecha- 
riah sees Mount Olivet as the spot of 
that final and wonderful manifestation 
of the Messiah, (Zech. 14 : 4,) which 
should confound His enemies. " The 
Church of the Ascension," so called, on 
the summit of Olivet, is somewhat 
more than six furlongs from the city — 
though we have no good ground for 
fixing upon that very spot as the true 
locality, any more than for believing 
that the print which they show in a 
stone there, resembling the track left 
by one's foot in the snow or sand, is 
the real foot-print of our Lord at tho 
Ascension, as they assert. It may be 
that Luke, in this notice, means to re- 
fer only in the general to their return 
to Jerusalem, and states that they 
were no further distant than Mount 
Olivet, which is so near to the city as 
to be only a Sabbath day's journey. 

13. It would seem that, from all that 
Jesus had taught them about the king- 
dom of God during the forty days, (vs. 
3,) and from the explicit statement 
nnd direction given them, (vss. 4, 8,) 



A. D. 30.] 



CHAP. I. 



14 b These all continued with one accord in prayer and 6cU • 2:1 > ,ir, • 
supplication, with 0 the women, and Mary the mother of £ 5 L "fdl : : ?o. 
Jesus, and with d his brethren. dMatt< 13:55 ' 



and also from His actual Ascension, 
they had begun to understand the na- 
ture of the coming events so far as to 
resort to prayer. It is stated in Luke 
that they worshiped Him on the spot, 
before their return to the city, (Luke 
24: 52,) and now they seem united 
and earnest in their supplication (vs. 
14,) for the power to come from the 
promised descent on them of the Holy 
Ghost. ^[ When they were come in to 
Jerusalem — whither they returned 
"with great joy," as Luke tells us, 
(Luke 24: 52,) showing their joyful 
apprehension of what they were to ex- 
pect from their risen Lord, and the 
great change in their views since the 
first mention of His going away, (John 
14.) ^[ They went up into an upper 
room. Literally, the upper chamber, 
tuhere abode, &c. It was some well 
known place of religious resort for the 
Disciples, probably in a private house, 
and not in the temple. It is also re^ 
corded by Luke (24: 53,) that they 
were continually (that is, at all seasons 
of stated worship,) in the temple. 
These seem to be distinguished from 
each other. It may have been the up- 
per chamber, where the Last Supper 
had been taken, and consecrated by 
that memorable transaction, (Matt. 26: 
18.) That was a "guest chamber," 
provided, according to the custom, for 
guests at the Passover, and it may have 
remained in their use until Pentecost, 
*[[ Where abode. Literally, where were 
remaining — sojourning usually. This 
is not to be understood of actual resi- 
dence and habitation, but of habitual 
resort as a place frequented for reli- 
gious purposes. It was customary in 
Jewish houses to have an upper cham- 
bor — sometimes like the observatory of 
a modern house, rising above the level 
of the flat roof — for exercises of devo- 
tion. It was often a large apartment, 
like a hall, and fit for social worship, 
(ch. 9: 37, 20: 8.) They did not all 
live in one house. John 19: 27. It 
is not meant that Peter, and the rest 
4 



here named, were already there, but 
that these all resorted thither as soon 
as they came to the city from the As- 
cension scenes. See ch. 9: 37; Mark 
14: 15. The list of the Apostles is 
here complete, Judas Iscariot excepted. 
See Luke G: 13-16. Peter, and James, 
and John, and Andrew, and Philip, 
were the first five who were called, 
John 1 : 35, &c. If Bartholomew. 
He is generally regarded as the same 
with Nathaniel, and this name is found 
answering to the other in the different 
lists. ^[ James. It is still common in 
Syria and Palestine to designate a son 
by the name of his father. Literally, 
"James of Alpheus." <[ Simon Ze- 
lotes. In Matt. 10: 4, called "the Ca- 
nanite," not Canaanite — but from a He- 
brew term meaning the same as " Ze- 
lotes" in Greek, or a zealot in English 
— probably from his former zeal in 
support of Judaism, and so called to 
distinguish him from Simon Peter. 
See Luke 6: 15. The name was not 
applied to a political sect until after- 
wards. T[ Judas. Literally, Judas of 
James The term brother is supplied, 
because it is known that this was the 
relation. Jude 1. 

14. These all continued — were continu- 
ing. Here they were wont to meet for 
prayer. See vs. 15. Their earnest- 
ness and unanimity in prayer is here 
recorded It is only such whom the 
Master hears — and hence it is here 
given, in preparation for the narrative 
of the successful result. The term 
here used is elsewhere rendered "con- 
tinuing instant" in prayer, Rom. 12: 
12. "Attending continually" upon this 
very thing, Rom. 13: .6. \ With one 
accord. This term is frequently used 
in the History, and is applied to their 
worship in public assembly. It means 
really the same as unanimously, and 
signifies their entire harmony of pur- 
pose and desire. ^ In prayer, &c. 
Literally, in the prayer and the suppli- 
cation, viz. which they were engaged 
in. This intimates that all the prayer 



33 



THE ACTS OF THE APOSTLES. 



[A. D. 80. 



15 ^[ And in those days Peter stood up in the midst of 
the disciples, and said, (the number e of names together 
were about an hundred and twenty,) 



and entreaty would be with a distinct 
aim, and would be of small account 
without harmony and unity among 
themselves ; and it also points to the 
prayer as the great business before 
them, and that which was commanded, 
and the only means of •obtaining the 
blessing. *jf With (the) women, i. e. 
those who had been spoken of by 
Luke, (8 : 2, 3,) where he names sev- 
eral and speaks of many others. Some 
of the number were doubtless Mary 
Magdalene, Mary the mother of James 
and Joses, the mother of Zebedee's 
children, Joanna the wife of Chuza, and 
Susanna. It would be natural to ex- 
pect those who had been last at the 
cross and first at the sepulchre, to be 
present now: and hence when the wo- 
men are spoken of, it is not necessary 
to name them. " The women who fol- 
lowed Him from Galilee" — the " daugh- 
ters of Jerusalem" — "the Marys" — 
these were they. There is no ground 
for understanding this term to mean 
"the "wives" of the Apostles, though 
we know that some of them (as Peter, 
Matt. 8: 14; 1 Cor. 9: 5,) had wives, 
who were probably present if they had 
them now. «[ And Mary. Our Lord's 
mother is here mentioned for the last 
time — and her name is added here with 
emphasis — as if to prevent any such 
superstition as that of the Romanists, 
who pay worship to her as the Queen 
of Heaven. She is here particularly 
named as one of the praying Disciples, 
and not claiming any superior rank 
among them — acting with them as a 
Disciple of her exalted Son, and a be- 
liever in his proper Godhead. Who 
would ever dream of her having or 
claiming any rank with Him as an In- 
tercessor or Mediator? Who could 
justly suppose that she who here prays 
to Him as the only Mediator, would 
receive the prayers of the Church as 
if she were Divine and a Goddess ! 
\ His brethren* If James and Jude 
among the twelve were brothers of our 
Lord, (or either of them,) as some sup- 



pose, then these refer to the rest of 
His brethren who are spoken of in 
John 7 : 5, as not believing in Him, 
Some understand, however, from the 
language here, that none of his breth- 
ren could have been among the twelve ; 
though this does not necessarily follow. 
They may be mentioned here so partic- 
ularly to show the change that had 
taken place in their views and feelings 
since that period when they were spo- 
ken of as unbelieving, (See Notes on 
John 7 : 5.) 

Designation of an Apostle in the room 
of Judas. 

15. In those days. That is, between 
the Ascension and the Pentecost — a pe- 
riod of ten days, f Peter stood up — 
literally, standing up — he said. Peter, 
from the forwardness and impetuosity 
of his nature, or from the fact of his 
having been the first designated as an 
Apostle by the significant new name 
Cephas, which he was to have, (John 
1 : 42,) is found taking the lead in these 
early transactions. This, however, is 
quite a different thing fi'oni any pri- 
macy or supremacy in rank among the 
Apostles, of which we find no trace in 
the Scriptures, but quite the contrary. 
^ The number of the names. That is, 
the number of the persons, as the list 
or roll of persons present gives the 
"names." (See Rev. 3:4; 11: 13.) 
The terms here rendered " together" 
(ettc to avro) may mean at (in) the same 
place, or at the same time, or with the 
same object. The first of these is here 
meant, and the idea is conveyed that 
this was only the number who then 
and there assembled, and not the whole 
number of Disciples. In 1 Cor. 15: (>. 
five hundred are spoken of. This as- 
sembly may not include even all the 
Disciples at or near Jerusalem. The 
greater number were doubtless in Gal- 
ilee. It is not to be supposed that all 
the scattered Disciples, from all quar- 
ters, were present at the Ascension, 
nor is it necessary to conclude that all 



A. D. GO.] 



CHAP. I. 



39 



16 Men and brethren, this scripture must needs have 
been fulfilled, f which the Holy G-host by the mouth of ffia^i'a 
David spake before concerning Judas, g which was guide SdSufsi. 
to them that took Jesus. 



who witnessed that scene returned to 
Jerusalem. If it be asked, " Where 
were the 500 on this occasion," we 
might ask, Where were the twelve at 
the Transfiguration ? Nor need we 
suppose that the same were absent 
from the Pentecost. We can know 
nothing beyond the record. It is plain 
that there was an accession to the 
group who gathered at first in the up- 
per room, (vss. 12, 13,) and we infer 
that the Disciples near at hand in the 
city and vicinity were gathered by the 
Apostles to their meeting, or joined 
them of their own motion. Besides, 
we are not to imagine that the assem- 
bly was always the very same during 
the ten days, or that they remained all 
the time together, but re-assembled at 
intervals in the same place, as in any 
protracted meeting, continuing stead- 
fastly and unitedly in prayer. The num- 
ber present at the time of this discourse 
and transaction were about a hundred 
and twenty. 

1G. Men and brethren. Lit., Men, 
brethren — that is, men who are our 
brethren. The Syriac reads, "Men, 
our brethren." So in v. 11, "Men, 
Galileans." This is a common mode 
of address, conciliatory and kind. (See 
ch. 13 : 26.) Sirs, brothers. In this 
first assembly of the Church for the 
transaction of business, an Apostle was 
to be designated in the room of Judas 
the traitor. The number of the twelve 
had been strangely broken in upon, 
and a sad and remarkable vacancy had 
occurred. If there had been any sig- 
nificance in the number twelve as they 
were chosen by our Lord, surely now, 
when they were to go forward in Apos- 
tolic work to the ends of the earth, a 
first necessity would be this, of filling 
the vacancy. As the number of twelve 
had reference to Israel, like that of the 
twelve patriarchs, so now, when the 
kingdom was, indeed, to be carried for- 
ward from a new start and "r:stored" 



to Israel, the full number was necessa- 
ry for the full work of the Apostolic 
commission. See Matt. 10 : 5 ; Luke 
22 : 30. Hence the names are here 
given, vs. 13.- Peter introduces the 
matter to the attention of the assem- 
bly, and they proceed to the solemn 
duty. He gives the Scriptural war- 
rant Observe. — It was necessary al- 
ways that an Apostle be chosen by the 
Lord Himself, see ch. 1 : 2 ; Luke 6 : 
13; John 6: 70; 13 : 18 ; 15: 1G, 19. 
Hence they adopted the lot. Yet the 
other Apostles in this case had some- 
thing to do, and the body of Disciples 
had also a part to take and a voice in 
the election. Hence the distinct men- 
tion is made of the whole number of 
Disciples present, to signify, thus, their 
equality as called upon to express 
their choice, so far as it could go. 
Tf This Scripture must needs — [needed) — 
to have been fulfilled. He refers to the 
part of the prediction already accom- 
plished in the infamous defection and 
death of Judas. The term here used 
to express the need or necessity, is ap- 
plied commonly to that necessity which 
there is from the Divine plan or pur- 
pose. Hence the meaning is, that the 
fulfillment of this passage of Scripture 
was necessary, according to the Divine 
plan. This refers them for the de- 
signation of a successor also to the 
plan of God. Even the traitorous 
fall of Judas did not cccur contrary to 
the Divine purpose ; nor shall the 
gates of hell ever prevail against the 
Church. Of course, it is not meant 
that Judas was, in any way, compelled 
to the deed by God. *ft By the mouth 
of David. These words clearly ac- 
knowledge the writings of David to be 
the words of the Holy Spirit, speaking 
by the Psalmist, using "the mouth of 
David," as it were, to speak His own 
words. No terms could more distinct- 
ly set forth the plenary inspiration of 
the Scriptures, 2 Pet. 1:21. «[ Spake 



40 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



lS":16. :4 " 17 For h he was numbered with us, and had obtained 

ch. s i2 2 f25, and part of 1 this ministry. 

fmti%u h!'i', 18 k Now this man purchased a field with Hhe reward 
f - Matt.26:i5. of iniquity j and falling headlong, he burst asunder in 
2 Pet. 2:15. ^ Q m id s t, and all his bowels gushed out. 



before. Literally, predicted. ^ Con- 
cerning Judas. It is here expressly 
said, that this language of the Psalm- 
ist was spoken concerning Judas, and 
was a prophecy of what occurred in 
his case, pointing distinctly to what 
was to be done. The prediction is 
quoted in vs. 20. 1" Guide— lit., Who 
became leader of the way. See Matt. 26 : 
47 ; John 18:3. Judas was the ring- 
leader of the band — led the way — 
pointed out Jesus by a signal, so that 
they might know whom to seize. 

17. For. That is, Judas, "being 
one of the twelve," answered to the 
description in the Psalm, as to "his 
habitation" and "his bishopric;" and 
the fulfillment therefore is made clear. 
Hence, we find in the Gospel narratives 
that where this traitorous transaction 
is referred to, Judas is spoken of in 
these terms emphatically as one of 
the twelve, (Mark 14: 20.) And we 
must infer that this language is used 
not merely to call attention to the hein- 
ousness of his offense, but to the words 
in which the very apostasy was pre- 
dicted. ^[ Obtained part. Rather, had 
obtained the lot, inheritance, appoint- 
ment or office of this ministry, that is, 
the Apostleship. Our Lord had chosen 
Him to this office. The term here ren- 
dered "part" means properly "lot," 
and is the term from which we have 
our word "clergy," implying also that 
it is an office appointed by God. Yet 
the term as here used, conveys a refer- 
ence to the allotment of the land of 
Canaan among the twelve tribes, and 
" this office is the spiritual antetype of 
their share in the land of Canaan under 
the Old Covenant. Hence the use of 
the term here suggests the employment 
of the same means for allotting the va- 
cant portion, as in the Old Testament 
had been commanded in similar case." 
See Numb. 26 : 52-56. Observe. — It 
is not said of Judas that he was one of 



God's elect people ; but only that he 
was numbered with the twelve, and ap- 
pointed to this office. "Have not I 
chosen you twelve and one of you is a 
devil?" (John 6: 70.) Adam was ad- 
mitted to the most intimate relations 
with God, yet he fell. The depravity 
of our fallen nature is illustrated in the 
case of Judas. His testimony, also, to 
the purity of our Lord's character and 
life was valuable, as the testimony of 
no prejudiced friend, but of an enemy. 
His fall was a severe trial to the rest of 
the twelve : and the results of the be- 
trayal proved that the gates of hell 
could not prevail against Christ's king- 
dom. Observe. — If Judas, from his 
high post of privilege, could fall, who 
could not, but for Divine grace ? If the 
fall of Judas did not ruin the cause, 
what defection or apostasy can do it ? 

18. Noiv this [man.) This verse and 
the next are thought, by most, to be 
an explanatory passage thrown in by 
Luke, as giving some additional light 
upon this sad event. It is not seen 
how Peter should have introduced it in 
his discourse, when the facts must have 
been so familiar, while Luke, as a 
historian, would have found it expedi- 
ent to make this fuller record. But 
Peter could easily be supposed to make 
this statement, as it presents the facts 
in a very peculiar light entirely to his 
point. He wishes to impress this idea 
that Judas met with his awful end in 
the very field which he had bought with 
the price of blood, and in this sense, 
as also a type of a more dreadful and 
eternal retribution, he "went to his 
own place." This view, accordingly, 
the whole assembly take of it from Pe- 
ter's discourse, (vs. 25.) Judas "pur- 
chased" — rather, obtained or acquired by 
purchase, (i. e. indirectly.) Some sup- 
pose that in a spirit of avarice, perhaps 
using the money from the Lord's treas- 
ury, he was led to buy city or suburban 



A. D. 30.] 



CHAP. I. 



41 



19 And it was known unto all the dwellers at Jerusalem; inso- 
much as that field is called in their proper tongue, Aceldama, that is 
to say, The field of blood. 

20 For it is written in the book of Psalms, m Let his ™ Ps - 69:25 - 



lots, called here "a field." But the 
narrative in Matthew points to this 
same field — having the same name, "the 
field of blood" — as the plot bought by 
the priests with the money which Ju- 
das got from them for the betrayal of 
our Lord. There is no real difficulty 
in the statement that Judas bought it, 
since here the whole transaction is spo- 
ken of which resulted in the purchase. 
If all the details of the purchase had 
been given by Luke here, as by Matthew, 
(ch. 27,) it would probably have been 
differently worded. But speaking of 
it in brief, the deed was that of Judas, 
the purchase was made with his money. 
Peter's object here is not to give full 
particulars, but to give a particular 
view of the transaction to which he 
would call attention. He wishes to 
show the Divine retribution following 
closely on the heel of Judas' trans- 
gression. Hence he represents the field 
that was purchased with his money and 
"with the reward of iniquity" as pur- 
chased by him — the emphasis, however, 
being upon the terms " the reward of 
iniquity," called in Matthew "the price 
of blood." He proceeds to state the 
horrible end to which the traitor came, 
in the very field that he had thus made 
his own, and which by his broken body 
(the very opposite of our Lord's,) was 
made doubly his own, the home of his 
foul and defiling corpse. Slier very 
plausibly suggests that this catastro- 
phe occurring in this field, as is here 
implied, may have given the place so 
vile an association as to lead to its be- 
ing selected for a stranger's burying 
place, as being defiled. It would nat- 
urally enough have led the chief priests 
to fix upon it when they wished to 
make such use of Judas' money. They 
thus bought with it the field that ho 
had so shockingly set apart.. Besides, 
it is very common for one to be spokon 
of as doing himself what he docs by the 
agency of another; as it is virtually 
4* 



and essentially his own act, and he ori- 
ginates it. It is plain that Matthew's 
object is to give a more particular ac- 
count of the purchase, and Peter's of 
the death. There is no disagreement 
between the narratives. This shocking 
incident given by Peter is added 
here, as it falls in with his point of ar- 
gument. Doubtless Judas hung him- 
self as Matthew states, and then his 
body fell, probably from the edge of 
the precipice at the valley of Hinnom, 
and burst asunder in the midst, so that 
all his bowels gushed out. 

19. This was related as a fact per- 
fectly well known to all the inhabitants, 
so that, indeed, the field obtained the 
name of Aceldama. In Matthew it is 
said, after the whole narrative of tho 
hanging and purchase is given, "Where- 
fore that field was called ' the field of 
blood' unto this day." It was so called 
in their proper peculiar tongue, that 
is, the Syro-Chaldaic, and the name is 
composed of two words meaning this. 
Directly across the deep ravine of Hin- 
nom, opposite the foot of Zion, we 
climbed up the steep bank where the 
vaults and grave-stones still mark the 
infamous spot. See Jer. 18: 17, to 
which there is an allusion in the name 
" Potter 's field," or the Prophet alludes 
to the name. In Jer. 19 : 6, we are re- 
ferred to "Tophet," and in Jer. 19: 26, 
to the "Valley of Hinnom," and both 
names carried with them "of old" an 
association of foulest impurity, (2 
Kings 23: 10.) In later times the 
curse of Jehovah was fixed upon the 
place by the word of the prophets Jer- 
emiah and Zechariah, Jer. 19 : 6 ; 
Zech. 11 : 18. And this abomination 
was fastened to it even to New Testa- 
ment times. Observe. — Judas, as the 
price of his wicked gains and barters, 
obtained this "inheritance," instead 
of happiness and his high office. 
" What shall it profit a man," &c. 

20. For. That is, all this took 



42 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



XXefor habitation be desolate, and let no man dwell therein : and 
charge. n j g || bishoprick let another take. 

21 Wherefore of these men which have companied with us all the 
time that the Lord Jesus went in and out among us, 



place in fulfillment of the prophetic 
passages in the Psalms. The predic- 
tion is now given to which Peter refers 
in vs. 16. This is founded on Psalm 
69, which is Messianic, (see John 2 : 
17; Matt. 27: 34,) referring, through 
David and his kingdom and its foes, 
to Christ's kingdom and its enemies. 
In the Psalm the words are in the plu- 
ral, and the enemies are referred to as | 
a class in all time. Judas being the 
leader of Christ's foes, the Apostle 
sees the words fulfilled in him, and 
puts them in the singular. Ps. 109 is 
also here referred to, where one adver- 
sary is more specially pointed out. 
The passage has its fulfillment in eve- 
ry ringleader of Christ's enemies, but 
it had a remarkable fulfillment in Ju- 
das, the betrayer of our Lord to death. 
The Holy Spirit had this event in mind, 
and put this passage on record, with a 
view to this case as an eminent accom- 
plishment of these pi'ophetic words. 
This sentence is here quoted by Peter, 
(Ps. 69 : 25,) to show that it was here 
divinely signified that a successor 
should be chosen in the room of this 
foe, on whom the curse of degradation 
was pronounced. In the swift and 
awful degradation which had been so 
publicly pronounced upon Judas, in 
his shocking death, Peter would have 
the assembly see the Divine retribu- 
tion, and mark also the Divine direc- 
tion. David, the " Lord's anointed" 
of the Old Testament, had used this 
language in regard to his enemies, 
which were also enemies of the Church, 
and now, of " the Son of David." 
^[ His habitation. This curse is pro- 
nounced upon the ungodly leader and 
representative of Christ's foes — that 
his dwelling become desolate. The He- 
brew adds in the parallel clause, "And 
let none dwell in their (his) tents." That 
is, let his abode be broken up, and his 
family and friends be scattered. Let 
another. This part of the passage is 



taken from Ps. 109 : 8, and is quoted 
by Peter as directing to the course 
now to be pursued by the assembly — 
namely, to choose another to take the 
"office" or overseership, which Judas 
had vacated. The term rendered here 
"bishoprirfc' is, in the Greek and Hebrew, 
a term for the duties of a chief office 
in the Church, having the oversight of 
| its affairs. It is based on the term 
rendered "bishop" in our version — 
and this is found to be used in the 
same sense as " presbyter" — for the 
bishop in the time of the Apostles was 
clearly the same as a presbyter or el- 
der. See ch. 20 : 28, where the olders, 
or presbyters, are addressed thus, 
" Take heed unto yourselves, and to 
all the flock over which the Holy Ghost 
hath made you overseers" — " bish- 
ops." And Peter says of himself, 
" Who am also an elder — a presby- 
ter," (1 Pet. 5: 1.) The " presby- 
ters" were " bishops" — that is, bish- 
ops of a single church — simply minis- 
ters, and not a class of ministers set 
over other and inferior ones. Here, 
however, the term is used in its gene- 
ral, wide sense, of chief office in the 
Church. This clause, therefore, points 
them to the propriety of going for- 
ward to fill the vacancy. 

21. The Apostle, having now given 
the Scriptural warrant, proceeds to 
state some of the requisite qualifica- 
tions for a successor to Judas. He 
must have the same distinction as the 
first twelve, of whom Christ said, that 
they should bear witness of Him be- 
cause they had been with Him from 
the beginning, (John 15 : 27.) See, 
also, Mark 3: 14. T[ Companied. This 
was requisite, in order that he might 
be qualified to bear witness of Christ's 
Life, and Death, and Resurrection, from 
his own personal knowledge. Peter 
may here refer to the seventy Disci- 
ples. He must have companied — asso- 
ciatedwiik us—" all the time," not merely 



A. D. 30.] 



CHAP. I. 



43 



22 0 Beginning from the baptism of John, unto that ^ I s ar 9 kl:1 - 
same day that ?he was taken up from us, must one be ^° 8 hnl5:2 ' 
ordained q to be a witness with us of his resurrection. ch - 4:33 ' 



from a late period, nor at intervals. 
It was necessary for an Apostle to 
have had such close, familiar acquaint- 
ance with Christ, from habitual inter- 
course, all the while He " went in and 
out among" them — that is, lived with 
them. Thus only could he be a well- 
qualified witness. Paul, indeed, was 
an exception, and he was miraculously 
informed and qualified. 

22. Beginning. This refers to Christ, 
whose intercourse with them is here 
referred back to the time of John's bap- 
tism — that is, John's ministry — from 
the time or date of its close, whenChrist's 
public ministry commenced. The min- 
istry of John is called his "baptism" 
(as, " The baptism of John, whence 
was it?" Matt. 21 : 25,) and this date 
Avas also connected with John's baptiz- 
ing of our Lord, which introduced His 
public ministry, Matt. 4: 12-17; Luke 
20 : 4. It was from this point that the 
Apostolic testimony must needs com- 
mence. And it must extend to "that 
same day in which He was taken up," 
at His Ascension. This would include 
His entire ministry ; and it was necessa- 
ry that they should be witnesses of the 
whole. ^ Must one. The term here 
for " must" is used to express that ne- 
cessity which there is in the Divine 
plan and purpose. God's plan so re- 
quires. ^ Ordained — lit., one must be- 
come — be constituted — be made. \ Wit- 
ness. An official witness — one whose 
office it should be to bear witness or 
testify " of His Resurrection." This 
was that great event which set the 
soal upon Christ's work, and proved 
His Divine mission ; and hence it was 
this groat historical fact which was to 
be borne witness of by the Apostles, 
as at the basis of this supernatural sys- 
tem. Observe — Christianity is found- 
ed on facts connected with the life, 
death and rising from the dead of a 
real Person. These facts were always 
abundantly attested by competent, 
well-qualified and undoubted witness- 



es. And the whole system of Chris- 
tianity, with all its miraculous facts, 
is as much matter of history, as any 
thing of which we have any historical 
knowledge. The great event of the 
Resurrection, miraculous as it was, was 
still a simple historical fact ; and it is 
as much matter of history as any other 
fact ever recorded in history. It is 
impossible, therefore, to separate the 
miracles from Christianity. The very 
Incarnation of Christ, as well as His 
Resurrection, was a miracle. And, 
with all its miracles, Christianity has a 
historical basis that cannot be moved. 
The proofs are greater than belong 
to any other system. Its records are 
more accurately handed down and 
more fully searched and sifted than 
any others. And, altogether apart 
from any other question, (as the in- 
spiration of the Scriptures, &c.,) 
peculiar to Christianity, it rests as a 
supernatural system, upon an unshaken 
basis of history. The Apostle ap- 
pealed to the principal cities and com- 
munities in that enlightened age, as to 
the fact of the abundant miracles 
wrought among them by Cod in con- 
firmation of their preaching. And 
these facts were never denied nor dis- 
puted. See "Restoration of Belief." 
(See 2 Cor. 12:12.) Observe— The 
special and peculiar work of the Apos- 
tles is here mentioned. They were to 
be witnesses of Christ's Resurrection. Of 
course, then, their office was confined 
to that age. They could have no suc- 
cessors as Apostles, for none after their 
time could go forth as eye-witnesses 
of Christ's Resurrection. Paul was 
enabled to do so because it was grant- 
ed to him by miracle to see the Risen 
Lord. And this he makes the ground 
of his claim to the Apostleship, (1 Cor. 
9:1.) Observe — The Resurrection of 
Christ is recognized in the New Testa- 
ment as a fundamental doctrine, and 
the crowning proof of Christ's mission, 
John 5 : 22 ; Rom. 1 : 4 ; 4 : 24 : 10 ; 7. 



44 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



rch.i5:22. 23 And they appointed two, Joseph called r Barsahas, 
■who was surnamed Justus, and Matthias. 

24 And they prayed, and said, Thou, Lord, s which 
knowest the hearts of all men, shew whether of these two 
thou hast chosen, 



«1 Sam. 16: 7. 
1 Chron. 28:9, 
and 29 : 17. 
Jer. 11 : 20, and 
17 : 10. 
ch. 15:8. 
Eev. 2 : 23. 



23. They appointed two. Literally, 
they placed — "-put up," as we say — set 
forth, as candidates, two persons. It 
is not the Apostlos who did this, but 
the whole assembly whom Peter had 
just addressed. They had been con- 
vinced by his discourse, and especially 
from the Scripture, that it was neces- 
sary to fill the vacancy in the twelve, 
and this is the way in which they pro- 
ceeded. It is clear that the membership 
were held to be on an equal footing in 
regard to their vote or lot here. The 
same entire body of members present 
proceed to pray, (vs. 24,) and then to 
cast the lots, (vs. 26.) They thus 
recognize the necessity of the Divine 
choice in case of an Apostle, (Luke 3 : 
13; John 6 : 70 ; 13: 18; 15: 16-19; 
chs. 1, 2,) and for their part they 
nominate two from those most abun- 
dantly qualified. They pray to God, to 
whom they refer the decision, and so 
they cast the lot, as a mode of indica- 
ting the Divine choice. Of course this 
election of an Apostle is altogether a 
peculiar case, and hence this casting 
of lots is no example for Church action 
in our time. The Apostolic office, with 
its miraculous gifts, was temporary, 
and does not now exist. And hence, 
we read of no election afterwards by 
this method. " When, therefore, finally 
not more than two were found, and set 
forth as worthy of consideration, the 
matter had been brought to the point 
at which the assembly could proceed 
no further of itself, and without trench- 
ing on the prerogatives of the Lord." 
''Hither," says Bongel, "the faithful 
could arrive with their counsel, not 
further. Therefore, here, at length, 
the lot commences." Now, however, 
the active part of the Church in the 
election proceeds, in the way of prayer 
to their Ascended Lord, entreating 
Him to signify, by means of the lot, 



which of the two He chose. ^ Joseph 
had also the name of " Barsabas," 
which means Son of Saba, or rest, or 
of an oath. It is not the same as Bar- 
nabas, though some have confounded 
this person with the one named, ch. 4: 
36. He had also the name Justus, a 
Latin name meaning Just, and very 
often attached to other names, as a ti- 
tle of integrity, as James the Just. 
The name thus agrees with the cir- 
cumstances, and confirms the history. 
^Matthias. Nothing is certainly known 
of this man, except that he was chosen 
as the Apostle — as is here recorded. 
Some traditions make him to have suf- 
fered martyrdom in Ethiopia; others 
in Greece; others in Judea; but they 
agree in testifying that he died a mar- 
tyr's death. They were probably both 
of the seventy Disciples. 

24. And they prayed. Praying, thry 
said: ^ Thou Lord. The term here 
rendered 11 Lord," when used alone in 
the New Testament, refers almost al- 
ways to the Son : ch. 2:36; 7:59- 
60; 10: 36; 1 Cor. 2 : 8; Phil. 2 : 11 ; 
Rev. 11 : 8 ; and in the context, vs. 21, 
just preceding, it is expressly applied 
to Jesus, in the language of Peter to 
the assembly. It is, therefore, every 
way improbable that they would at 
once have used this title, if they had 
not meant it to refer to the same as 
Peter had just applied it to. Besides, 
Peter had set forth the necessity of 
choosing one who had been a compan- 
ion of Jesus, and a witness of His 
Life, Death and Resurrection. Would 
they not naturally, therefore, have ap- 
pealed to Him to signify His choice of 
such an one. "Shew clearly whether 
of these two thou hast chosen," (24.) 
" The Apostles are simply the messen- 
gers of Christ. It is He who selects 
them, and of Him are they to bear wit- 
ness." It was not because they could 



A. D. 30. j 



CHAP. I. 



45 



25 *That lie may take part of this ministry and apostle- ' vs - 17, 
ship, from which Judas by transgression fell, that he might go to his 
own place. 



not agree upon either one of these two 
that they appealed to Him, but be- 
cause it was His proper prerogative. 
An Apostle must necessarily be chosen 
by the Lor J Jeius. " Have not I cho- 
sen you twelve, and one of you is a 
devil?" (John 6: 70.) There is no 
difficulty in regard to their worship of 
Christ, for it is expressly recorded that 
they worshiped Him on the spot at the 
Ascension, and before returning to 
Jerusalem. (Luke 24: 52.) Which 
knowest the hearts. This is a preroga- 
tive of God, and Peter ascribes the 
same to Christ, which shows our Lord 
to be God. See Jer. 17 : 10, where 
Jehovah claims this as His Divine at- 
tribute. See John 2 : 25. This was 
the habit of the early Christians to 
render homage to Christ as God. So 
Pliny testifies in his letter to the Em- 
peror Trajan, A. D. 102. And this is 
required by Christ Himself, (John 5 : 
23,) that all men should honor the Son 
even as they honor the Father. See 
Heb. 1:6; Phil. 2: 10-11; Rev. 5: 
8-14 ; 1 Thess. 3 : 11-12. Observe.— 
(1) Christ is God, as is also plainly 
declared, John 1: 1, &c. (2) He 
claims our worship, as God, equal with 
the Father and the Holy Spirit. So 
the Christian doxologies and the Apos- 
tolic benedictions show. If Show 
whether. Rather it should read, "Ap- 
point one of these two, (him) whom 
thou hast chosen." The same term is 
used, Luke 10: 1, where it is rendered, 
" And the Lord appointed other seventy 
also," &c. As Alford remarks, "they 
did not merely ask for a sign to show 
whether of the two was chosen, but 
that the Lord would, by means of the 
lot, Himself appoint the one of His 
choice." Yet, in either case, the lot 
was to indicate the result. 

25. That he may take part, &c. Lit- 
erally, To take the office of this ministry. 
The same term is used here as in vs. 
17, though some late critics decide for 
the reading here of the same word as 
is translated "place" at the end of the 



verse ; in which case it would be — to 
take the "place" or "post" of " this 
ministry and Apostleship" — that is, of 
this Apostolic ministry. This was the 
distinct object contemplated. Hence this 
language is made use of in the form of 
some Churches, at the ordination of a 
minister. At the close, his fellow min- 
isters take him by the hand, and 
say : " We give thee the right hand 
of fellowship, to take part with us 
in this ministry." If Fell — turned 
aside, deserted. This was his willful 
act. If That he might go, &c. Rather, 
more exactly it would read — from 
which Judas wickedly turned aside to 
go to his oivn place. By foul transgres- 
sion he apostatized from the sacred of- 
fice of the Apostleship to go where he 
more prope^ belonged. For (1) He 
was out of his place in the Apostleship. 

(2) By all his willful apostasy he chose 
perdition as his lot. (3) He went 
where he was at home, and where he 
deserved to be, and where he actually 
and naturally belonged. Some en- 
deavor to avoid the doctrine of this 
passage by making this clause refer to 
Matthias, and would have it read, to 
take part of this ministry, that he 
might go to the place or office suited 
for him. But this is utterly impossi- 
ble without violence to the Greek. (1) 
The words are most closely connected 
with those immediately preceding. 
"He apostatized (fell) to go." The 
sentence would require an additional 
word, coupling the two clauses, "to 
take part, and to go." (2) The phrase 
"to go," &c, is never used of an of- 
fice, but of a retribution. Thus, the 
Jewish tract, Baal Turim on Numb. 
24: 25, says: "Balaam went to his 
own place, that is, to Gehenna" — hell. 

(3) The force of the terms would be 
utterly lost by so connecting them. 
They would add nothing to the first 
clause. (4) " To go to his own place" 
expresses a departure, and not a com- 
panionship. \ His own place. Lit- 

I erally, The place which is his own. 



46 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



26 And they gave forth their lots, and the lot fell upon Matthias ; 
and he was numbered with the eleven apostles. 



Those, therefore, who cannot get rid 
of the sense in this way, would under- 
stand it of Judas going to his own 
house. But there is no evidence of 
his having done so; and if he did, 
he could not be said to have aposta- 
tized to do so. Others would refer it to 
his going to the grave, as the house 
appointed for all living. But this 
co'ild not be said to be " his own place," 
in the sense of the term here used, 
which means his own peculiar place. 
It is found, Matt. 9: 1, "His own 
city;" 25: 14, "His own servants;" 
Mark 15: 20, "His own clothes:" 
Luke 10: 34, "His own beast;" John 
1: 11, "He came unto His own;" 1: 
41, "findeth his own brother;" 10: 
3, "his own sheep," — and so it is 
used where "his own hired house," 
"his own Son," "his own reward," 
"his own labor," "his own lust," 
"his own vomit," is spoken of, as 
something peculiarly one's own and 
not another's — belonging to him per- 
sonally. So in Jude, vs. 6, it is ap- 
plied to the angels that sinned, who 
' ' left their own habitation. " This phrase 
is found in early writers, in the same 
sense. Ignatius, speaking of the end 
of all things, says: "Each one shall 
go to his own place." Our Lord had 
plainly said of Judas, "Good had it 
been for that man if he had not been 
born." This could have been true 
only on the supposition that Judas 
would go to eternal perdition, and never 
attain to eternal life. And as this 
solemn and awful declaration of our 
Lord was made in the hearing of the 
other Apostles so recently as at the 
institution of the Lord's Supper, and 
they would not be likely to forget it, 
they accordingly, as is natural, refer 
to it now, in their prayer to the Risen 
Lord. Besides, the praying assembly 
do thus respond to the sentiment of 
the Psalm, as cited by Peter, " Let his 
habitation be desolate." They refer 
also to his having perished by his own 
act, in the place whose perpetual 
abomination made it the image and 



type of perdition — the Valley of Hin- 
nom-— Gehenna. The wonderful and 
striking coincidence gives clear occa- 
sion for this language, and makes it 
express the Amen of the praying as- 
sembly to the righteous retribution 
which had overtaken Judas, in this life 
and in the next — in Gehenna — hell. 
Observe. — (1) A man's high position 
in the Church is no positive proof of 
his piety, and no absolute security 
against perdition. (2) Wicked men 
may be appointed to important posts 
in the service of Christ. " He maketh 
the wrath of man to praise Him, and 
the remainder of wrath will He re- 
strain." (3) The love of money led 
Judas to betray his Lord to death. It 
leads many to betray Him, and to 
"crucify the Son of God afresh," (Heb. 
6:6.) It may even enter the Church, 
and lead away the officers, and mem- 
bers, and even the minister. "For 
the love of money is the root of all 
evil — which, while some coveted after, 
they have erred from the faith, and 
pierced themselves through with many 
sorrows," (1 Tim. 6: 10.) "They that 
will be rich, fall into temptation, and 
a snare, and into many foolish and 
hurtful lusts, which drown men in de- 
struction. But thou, O man of God, flee 
these things." Observe. — (1) Judas 
apostatized from his sacred office to go 
to his proper perdition, where his ava- 
rice and infidelity naturally and neces- 
sarily carried him. So every man will 
go, from whatever position he may oc- 
cupy here, to his appropriate place, 
hereafter. (2) The retributions of 
eternity will not be arbitrary, but the 
necessary result of each man's course 
in life — just as the stone sinks, and the 
ark floats, of itself, according to its 
own nature. "Except a man be born 
again, he cannot see the kingdom of 
God." 

26. They gave forth their lots. Some 
read, They cast lots for them. Literally, 
They gave their lots. Mosheim under- 
stands this to mean, "they gave their 
votes." But the term used is the same 



A. D. 30.] 



CHAP. II. 



47 



throughout to express lot, and office as 
designated by lot. Peter may have 
used tins term in reference to the office 
to suggest this mode of election. The 
phrase "the lot fell upon" — shows that 
the use of lots, and not of votes, is 
meant. This mode was common among 
Jews and Gentiles from earliest times, 
especially in appointing to the priest's 
office. (See ^Eaeid 2 : 201.) The 
Levites were appointed by lot to their 
daily service in the temple, Lev. 16: 
8 ; ch. 13 : 19 ; Luke 1:9. It is said 
that Zacharias' lot was to burn incense. 
So the scape goat was chosen by lot, 
and the Holy Land was divided among 
the tribes by lot. Numb. 26 : 55. The 
term came afterwards from this trans- 
action, to be applied to the ministry as 
a class in the name "clergy," though 
no other instance of ministerial elec- 
tion or appointment in this way is 
found in the Apostolic age, or in the 
first three centuries. Achan, also, the 
Old Testament Judas, was detected by 
lot, Josh. 7: 16-18. Thus, this mode 
of proceeding had the sanction of the 
Mosaic law. The mode of casting the 
lot was by writing the names of the 
persons on a piece of wood or metal, 
and casting them into the lap of a loose 
robe. (Proverbs 16 : 33.) Then they 
were shaken up and the name which was 
first shaken out was the chosen one. 
Else, as some suppose, the names were 
cast into one urn, and the offices or 
portions into another, and the drawing 
then would resemble the practice yet 
in use often, where drawing is done to 
decide questions of interest. But to in- 
fer that this act, on so solemn and sacred 
an occasion, gives any sanction to dice, 
lotteries or games of chance, would be 
as unreasonable as to infer that the 
primitive Christian practice of living 
upon a common fund to some extent, 
sanctions the Fourierite "phalanxes" 
and profane " communities" of our day. 
Observe. — This wa3 plainly no exam- 
ple for the designation or election of 
ministers by this method in the Church 
of later times. This was to fill a va- 
cancy in the Apostleship, not to appoint 
a successor; for the Apostles, as such, 
had no successors. It was not designed 



that there should be a line of Apostles 
continued in the Church. *[[ And the 
lot fell upon. So we say, "the choice 
fell upon" such an one. This was the 
event, or issue of the matter, He 
was numbered. Some understand by 
this, that as the result of the lot indi- 
cated the Divine choice, the assembly 
then voted accordingly and unanimous- 
ly — either in foi'mal election or by cor- 
dial concurrence — for the chosen can- 
didate, and that thus he was "voted 
in" among the Apostles as the twelfth. 
The term here used means "he was 
voted in," (from a word meaning a 
pebble, by which votes were cast.) 
Yet this may only refer to the prior 
election or nomination of the two candi- 
dates, which was consummated and 
completed by the issue of the lot's. So 
that it was the popular election decided 
and confirmed by the Risen Lord, to 
whom they appealed for the decision 
of it. Others regard it that Matthias 
was formally and solemnly received into 
the Apostolic College, so that by this 
final act the seal of certain conviction 
was stamped upon the whole proceed- 
ing. Thus, along with the sacreduess 
of the Apostleship, "the authority 
and importance both of the collective 
membership and of the individual are 
most remarkably maintained in this 
first Christian community." Observe. 
—Here was the Church collected by 
Christ Himself from under the Old 
Covenant and from the pale of the Old 
Testament Church. They were con- 
vened by Divine appointment — engaged 
in the ordinances of Divine worship — 
pleading the great Old Testament 
promise, as re-announced by Christ 
Himself — showing thus the unity of 
the Church in all ages and under both 
dispensations, and transacting the most 
solemn and important business of the 
Church in their collective capacity, ac- 
cording to the Divine warrant. As 
the Lord's Supper had been instituted 
on the basis of the Passover — as that 
to which the Paschal solemnity looked 
forward, and into which it now prop- 
erly merged, at the coming of the Great 
Passover — so the Christian Church 
was now to be formally instituted on 



48 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



CHAPTER II. 

1 And when a the day of Pentecost was fully come, 
b they were all with one accord in one place. 



a Lev. 23 : 15. 
Dcut. 16: 9. 
ch. 20:16. 
6 ch. 1:14. 

the basis of the Jewish Church, and 
as its proper completion to which it 
all along looked forward and aimed. 
Yet this was not by any natural out- 
growth and organic development, as 
that of a plant from the seed, but by 
the fullilling of God's wonderful pur- 
pose and the unfolding of His plan in 
"the fullness of time." 

CHAPTER II. 

\ 3. The Founding and Manifesta- 
tion of the Christian Church. — 
Pentecost. Jerusalem. Ch. 2:1-13. 

The New Testament Church is now 
to receive its fuller manifestation. 
Thus far the History has been pre- 
liminary. The circle of the Twelve, 
which had been so sadly broken in 
upon by the apostasy of Judas, having 
been now filled by the designation of 
Matthias as his substitute, the whole 
assembly of Disciples — the one hundred 
and twenty, with such others as had 
gathered in from various quarters — 
were together in prayer ; and a mirac- 
ulous advent of the Holy Spirit took 
place, such as we might expect from 
the Miraculous Advent, Resurrection 
and Ascension of the Son of God. This 
was the promise of the Father — to sprin- 
kle all nations. It was the promise of 
the Son, to send from the Father the 
Comforter, which is the Holy Ghost, 
(John 14 : 16-26.) For this glorious 
Personal Advent, He had bidden them 
to wait at Jerusalem, whence the law 
of the Lord was to go forth, Isa. 2 : 3. 

1. The day of Pentecost. Lit., On 
the day of Pentecost having fully arrived. 
The meaning is, on the fulfilling or com- 
pletion of this interval which brought 
the feast of Pentecost — namely, the fif- 
tieth day after the Passover. This was 
called by this name, Pentecost, which 
means fiftieth, because it was so many 
days from the Passover. It was 
reckoned from the second day of the 
feast, or 16th of the month " Nisan," 



seven weeks' interval, making forty- 
nine days, the last of which, or the 
fiftieth day, inclusive of the month Ni- 
san, was the Pentecost, or fiftieth day 
feast. On the fourteenth day of Nisan 
the Paschal Lamb was slain between 
the evenings. On the fifteenth was the 
holy convocation, the first day of the 
feast. On the sixteenth, or second 
day, the first fruits of the harvest were 
offered. As Jesus (the true Paschal 
Lamb,) was slain on Friday, this day of 
first fruits would be " the eighth day," 
"the day after the Sabbath," or the 
day which is the Christian Sabbath — 
prefigured all along in the ritual, as 
the day for the waving of the first 
fruits, (Numb. 28: 26; Lev. 23: 17.) 
Hence it was the day when Christ "the 
first fruits" was waved, or arose from 
the dead as the first fruits of the Re- 
surrection and of the glorious harvest 
to be gathered in, 1 Cor. 15 : 20. This 
would make the Pentecost forty-nine 
days — (seven full weeks) — after; and 
a Christian Sabbath day also. This 
feast was called " the feast of harvest," 
(Exod. 23: 16,) because the barley 
harvest, which began at the Passover, 
ended at this time. It was called " the 
day of the first fruits," because on that 
day a meal-offering of the new corn 
was offered. It was called " the feast 
of weeks," (Ex. 34: 22,) because it 
was a week of weeks after the Pass- 
over. It was one of the three great 
festivals at which all the adult males 
were required to go up to Jerusalem. 
It was that festival of all the three 
which was most largely attended by 
Jews from foreign parts. As a festival 
of thanksgiving for the first fruits of 
the harvest gathered during the seven 
weeks interval, when now the grain 
made into flour was first offered, (Lev. 
23 : 13,) it had an appropriate signifi- 
cance as the day for ingathering and 
presentation to the Lord of the sub- 
stantial product of "His harvest." 
The "corn of wheat" that had fallen 



A. D. 30.] 



CIIAI*. II. 



49 



2 And suddenly there came a sound from heaven as of 
a rushing mighty wind, and c it filled all the house where c 
they were sitting. 



into the ground had indeed died, and 
brought forth much fruit. (1 Cor. 15.) 
And all this glorious ingathering of 
souls is "His harvest" — the fruits of 
His sacrificial death. It was also called 
by the Jews, "the feast of the joy of 
the law," having reference to the giv- 
ing of the law at Sinai, which was 
on the very fiftieth day from the Ex- 
odus, when the Passover was killed. 
See Exodus 19 : 1. In this respect, 
also, the day was remarkably suited 
to be the day for the founding of the 
Christian Church, when " the law" was 
to "go forth from Jerusalem" — under 
a new covenant according to which He 
would write His law on their hearts. 
(Jer. 31 : 33.) And as that festival at 
which the largest number would be 
present from foreign quarters, it was 
chosen in God's wisdom as the fittest 
period for this miraculous propagation 
of His Gospel. — Some hold that the 
day of Pentecost fell that year on the 
Jewish Sabbath — Saturday. But if it 
did, it was to be reckoned from the 
Saturday, at evening, (the Jewish 
morning,) after the Sabbath had closed, 
and it embraced the. subsequent day 
till the evening of Sunday — our Chris- 
tian Sabbath. The whole significance 
of the event also makes this apparent. 
Ou this festival day the Christian assem- 
bly already referred to were all with 
one accord together. Some think they 
had reason to expect the promised ad- 
vent of the Spirit at this feast day. It 
had been promised as "not many days 
hence," where the remarkable expres- 
sion, "after these not many days" — 
"after these few days" — might have 
referred them to the days that were 
fast fulfilling for the Pentecost — which 
had not then 11 fully come" but had 
now been filled up. ^ All. This in- 
cludes such as may have assembled 
besides the 120, and doubtless there 
were many Christian Disciples who had 
come to the feast. ^ With one accord. 
(o/wQv/xadov. ) This term is used eleven 
5 • 



times in the Acts, and is thought by 
some to convey the idea of a religious 
assembly met for stated worship. The 
frequent use of the term in this con- 
nection refers to the form of our Lord's 
promise, Matthew 18: 19, 20, "Where 
two or three (a plurality) are met to- 
gether (a body) in my name, (a Chris- 
tian body) there am I in the midst of 
them" — there is a Christian Church. 
This whole phrase may be understood 
as declaring their unanimity as a col- 
lective brotherhood — having one pur- 
pose and expectation. T[ In one place. 
Literally, together. Though "the hour 
of prayer" had arrived at the time of 
Peter's address, (vs. 15,) yet we can- 
not be sure that these were now met 
on that occasion. It was rather in 
continuation of the meeting for prayer 
which had been kept up during the 
ten days. They assembled at first in 
the upper room, ch. 1:13, and we see 
not why they should have shifted the 
place of meeting until the public ser- 
vices of this festival would possibly 
lead them to the temple. Yet from 
the use here of the common term 
"house" and from no reference being 
made to the temple, we are rather in- 
clined to the idea that they were yet 
assembled in a private dwelling — very 
possibly (see 1 : 13,) in the same house 
and "upper room" where the Lord's 
Supper had been instituted. It would 
be a reason for their not being in the 
temple, that they were charged to 
meet for a special purpose, and one in 
which the crowd of Jews who were 
gathering at the temple could not sym- 
pathize with them. It is also intimated 
that this crowd of attendants at the 
festival was separate from this special 
assembly, (vss. 5, 6.) The house is 
spoken of as " the house where they 
were sitting," not as the temple, or 
porch of the temple, but as though it 
were distinguished from other houses 
merely by their sitting there. 
2. The miraculous Advent of the 



50 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



promised Spirit is now described. If 
objection was found by worldly critics 
to the miraculous Advent of God the 
Son, we should expect similar objec- 
tions to be made to this miraculous 
descent of God the Spirit. But if 
miracles were needful or appropriate 
at the introduction of Christianity, to 
prove the commission of Christ and 
His Apostles, no less would they be 
necessary and fitting at this period of 
the Church's more special establish- 
ment. ^ Suddenly. It was startling 
— took them by surprise, and was cal- 
culated to strike them with alarm. 
Calvin says: "We must note the pro- 
portion of the signs. The violence of 
the wind did serve to make them 
afraid, for we are never rightly pre- 
pared to receive the grace of God, un- 
less the confidence and boldness of the 
flesh be tamed." ^ There was a sound. 
A sound, or noise (^o^echo ) was made 
— or took place. At the giving of the 
Law on Sinai — the institution of the 
ceremonial economy — there were ex- 
traordinary natural phenomena, as 
"thunders and lightnings," &c. (Exo- 
dus 19 : 16.) But they were given in 
a miraculous way, as the earthquake 
at the Crucifixion. And to regard these 
physical demonstrations as mere natu- 
ral phenomena, so as to set aside the 
miraculous aspect of the matter, would 
be destroying the whole significance of 
these signs. A miracle, indeed, may 
be not properly a suspension of the 
laws of nature, so far as to involve any 
violence done to the harmonies of the 
universe, because it is the act of Him 
who so sways all nature's laws as to 
act above them, when He wills, with- 
out acting contrary to them, as may 
seem to us. And nature's laws are 
only His ordinary modes of operation. 
But it is in such a case, at least, acting 
out of the sphere of those uniform 
workings which God has been pleased 
to adopt. No one, for example, should 
be satisfied with that view of the de- 
struction of the Cities cf the Plain, 
which refers it to a violent thunder 
storm, in which a bolt of lightning, 
falling on the bituminous soil of that 
region, set the ground on firo. Be- 



cause such a view is not according to 
the inspired record, which reads, "Then 
the Lord rained fire from the Lord out 
of heaven," &c. And so here. The rec- 
ord is not, "there came a sound of 
rushing mighty wind," (the noise of 
a hurricane) — but, "as of a rushing 
mighty wind," which it was not. It 
sounded like that. It conveyed to the 
minds of the assembly that impression. 
And it would serve to associate the 
thing itself in tfieir minds with the 
mighty incoming of the Spirit, who 
is likened in His operations to the 
wind, blowing so that you hear the 
sound, John 3:8. "It was requi- 
site," says Calvin, "that God should 
stir up the bodily sense of the Disci- 
ples. For such is our slothfulness to 
consider the gifts of God, that unless 
He awake all our senses, His power 
shall pass away unknown." Nor was 
this an arbitrary miracle. It finds its 
explanation in the Scriptures, which 
long ago contemplated this event, and 
so it proves both the miracle and the 
prophecy under one. How could these 
Jewish converts fail to think of Eze- 
kiel's vision, in which the man of God 
was ordered to "cry to the wind, and 
prophesy and say to the wind, ' Come 
from the four winds, 0 breath, (Spirit, 
the same term in the Hebrew,) and 
breathe upon these slain, that they 
may live.' " Had not Christ, just be- 
fore His Ascension, called up this to 
their mind, when "He breathed on 
them, and said, Receive ye the Holy 
Ghost?" (John 20:22.) And now, 
what their prophet saw is to be ful- 
filled — that the breath came into the 
dry bones of the house of Israel, as 
they bleached upon the valley, and 
they lived, and stood up upon their 
feet, an exceeding great army. Ezek. 
37 : 9-10. As of a rushing. As of 
a mighty wind, rushing (or sweeping) 
along. The same term is used of the 
Spirit, (2 Pet. 1 : 21,) "Holy men of 
God spake as they were moved by the 
Holy Ghost." This noise, observe, 
was not a natural phenomenon, to be 
accounted for without a miracle, as if 
there had been a violent hurricane, of 
which this was only a natural feature. 



A D. CO.] 



CHAP. II. 



51 



But altogether as if the thunder had | 
burst over them, out of a clear sky, 
they felt it to be miraculous. There 
was no storm — only this terrific, start- 
ling noise, rousing them to what was 
coming. The idea was also conveyed 
of mighty power. [See Psalm 29, 
where "the voice of the Lord" is li- 
kened to a sweeping tempest, coming 
down from the north — breaking the 
cedars of Lebanon, and "dividing the 
flames of fire." (See the phrase, vs. 
3, "cloven (or divided) tongues, like 
as of fire, distributing itself." Then, 
"shaking the wilderness, (as of Ka- 
desh,) and rushing on to the temple." 
" And in His temple does every one speak 
of His glory y (See vs. 5-12; Luke 
24: 53.) Then "The Lord sitteth 
upon the flood — yea, the Lord sitteth 
kino for ever." (See ch. 2 : 24, 32- 
35.) "The Lord will give strength 
unto His people." (See ch. 1 : 8, "Ye 
shall receive power after that the Holy 
Ghost is come upon you.") "The 
Lord will bless His people with peace." 
(See Luke 24: 36, "Peace be unto 
you.")] \ It filled all the house. 
Whatever noise it was that resembled 
the noise of a mighty wind sweeping 
along, " it was the chosen vehicle by 
which the Holy Spirit was manifested 
to their sense of hearing, as by the 
tongues of fire to their sense of see- 
ing." And this sound filled the whole 
house where they were assembled for 
prayer. Thus, of old, the whole tem- 
ple was filled with the symbol of the 
Divine presence. Isa. 6: 1-8, "the 
house was filled with smoke," i. e. with 
a cloud, such as appeared at the dedi- 
cation of the temple, 1 Kings 8 : 10, 
and of the tabernacle, Exod. 40 : 34, 
which is also called the glory of the 
Lord — "the Schecinah" — the visible 
symbol of the Divine presence. "By 
this sign, therefore, it was declared 
that God had abandoned the temple of 
the wicked nation, and thereafter would 
not any more dwell there in a special 
manner." — Eisner. Observe. — It is 
distinctly said that there came a sound 
from heaven. Then it was no trance in 
which the whole assembly was held. 
They did not merely dream that there 



I was a sound, when there was none. 
Nor was it any mere phenomenon of 
nature, as a thunder storm with elec- 
tric meteors — for in such case others 
must have beheld them, as well as the 
Disciples ; and these things would have 
had no special application to them, and 
they would have had no right to con- 
strue such tokens into a bestowment of 
Divine power upon themselves. Nor 
can Luke mean that this was only a 
myth — and no historical event — for it 
is related just as any of the other 
events of the history — and no hint is 
given that it is anything less than the 
real truth. Plainly the historian here 
means to relate this wonderful transac- 
tion as the miraculous Advent of the 
Holy Spirit, according to the promise 
of Christ, which took place, as He had 
foretold — upon His departure. Yet 
there are those who seek to explain 
away everything miraculous from the 
Scriptures ; and like the men at the 
grave of Lazarus, when the Divine 
voice is heard, they say " It thundered." 
(John 12: 29.) But "why should it 
be thought a thing incredible that God 
should raise the dead ? " (ch. 20 : 8, ) 
or that Jesus should go up to heaven 
in a cloud — or that the Holy Spirit 
should come down with a sound like 
that of a rushing mighty wind — when 
a wind is that element by which the 
Spirit is commonly symbolized — (the 
word " Spirit," both in Greek and He- 
brew meaning "wind," "breath,") as 
John 3:8; 20: 22. And when some 
outward sign, token or power was 
proper to announce and mark such an 
invisible presence, what more appro- 
priate than this ? A miracle is some- 
times in the New Testament called a 
sign, (cnfiEiov,) and here it answered 
very fitly this purpose, as a sign of the 
Divine presence. It is elsewhere called 
a wonder or prodigy, and here it suited 
also this description. It is, also, in 
other places, termed a power, and here 
it was a sound like that of a mighty 
wind, borne along through the house, 
with every mark of supernatural power 
— making the sound to be like that of 
a hurricane, when there was a perfect 
I stillness and calm. 



52 THE ACTS OF THE APOSTLES. [A. D. 30. 

3 And there appeared unto them cloven tongues like as of fire, 

and it sat upon each of them. 



3. There appeared unto them. The 
noise filling the house where these 
persons were sitting was a warning 
that there was something at hand for 
them. And now besides hearing this 
miraculous noise, they see this mirac- 
ulous sight. In condescension to their 
weak natures, both the sight and hear- 
ing were addressed. The historian 
here describes what appeared to the 
assembly and how the advent of the 
Spirit was marked in its immediate 
effects. As Jesus had now become 
exalted at the right hand and received 
of the Father the promise of the Holy 
Ghost, He was ready to shed it down 
on the waiting Disciples. Observe. — 
As at the Passover under the Old Tes- 
tament the sheaf of the first fruits 
was waved before Jehovah, (Lev. 29 : 
9-14, ) presented to Jehovah by being 
borne up and down before the Taber- 
nacle — so already "Christ, the first 
fruits," had been presented to Jehovah 
by being passed to and fro — from 
heaven to earth and back again — and 
this had made the true Passover to 
which all previous ones had looked 
forward. So, also, as at the Old Tes- 
tament Pentecost, the product of the 
harvest — iu the bread made from the 
ingathered grain — was offered, (two 
loaves, a plurality;) — so here, at this 
first true Pentecost of which all the 
former were but shadows, the substan- 
tial product of Christ's work is pre- 
sented. This giving of the Holy Ghost 
is the fruit of his work as ready to be 
partaken by men — the grain from the 
wheat-sheaf has been converted into 
bread. (Ps. 68: 18; Ephes. 4:8.) 
In this view it is striking that the Pen- 
tecost points back to' the day of offer- 
ing the first fruits at the Passover; 
since from this second day it was reck- 
oned, and not from the first day of the 
festival. And as the Pentecost has in 
the Old Testament a striking reference 
to the completion of the harvest, Christ 
as our Forerunner has been gathered 
in — and in Him already all his people 
do enter into rest. (Heb. 4:3.) He 



is the Bread of Life. (John 6: 35.) 
The Spirit is to take the things of 
Christ and show them unto us. (John 
16: 14.) The fruit of His work is 
now made available to mankind, and 
as a first and fit effect of it, we find 
the Disciples all filled with the Holy 
Ghost, and thousands of the various 
quarters of the earth ingathered as a 
specimen of the final harvest. So, also, 
as the first Pentecost was the day of 
the giving of the Law at Sinai, when 
the people stood afar off and were not 
able to come into close communion 
with God on account of their sins, so 
now on the first true Pentecost, Israel 
is for the first time brought nigh to 
God, and there is no terror, but thanks- 
giving. And this difference in the 
Pentecosts is just because of the dif- 
ference in the Passovers. In the Old 
Passover there was only the atonement 
by the blood of a beast — shadowy and 
typical at best — pointing forward to a 
better to come. Now that better Pass- 
over has come, and "Christ, our Pass- 
over, is sacrificed for us." (1 Cor. 5 : 
7.) \ Cloven tongues. Tongues dis- 
tributing themselves. The appearance 
was at first of a single fiery body which 
parted so as to be distributed among 
them. There was but one object seen 
in all. This — the same Power — seemed 
to alight in the form of tongues as of 
fire — distributed so as to belong to 
each. Some have understood from the 
terms here used that the tongues were 
forked in shape. But this is not the 
meaning. The fiery body that came 
first to their view as a unit, sat not on 
one alone, but on each, in the form of 
a tongue of fire. This form was chosen 
to represent the miraculous gift of 
tongues which accompanied. The same 
Holy Spirit that alighted on the head 
of Jesus as a dove, alighted on the 
head of each of these Disciples as a 
tongue. This glorious Third Person 
of the Trinity took a visible and sig- 
nificant shape in both cases. The gift 
of this true Pentecost was the tongue, 
of fire. (See Isaiah 64: 1.) When 



A. D. 30.] 



CHAP. II. 



S3 



4 And d they were all filled with the Holy Ghost, and uraifcif 
began c to speak with other tongues, as the Spirit gave ^•.w : «» Md 
them utterance. 



1 Cor. 12:10, 
28, 30, and 13 : 
1, and 14 : 2, &c. 



Isaiah shrank from the prophetic office, 
contemplating that he was a man of 
unclean lips, his tongne was cleansed 
by a live coal from off God s altar. 
Isa. 6 : 5-7. The tongue thus kindled 
and purged by the Holy Spirit, is the 
very opposite of "the tongue set on 
fire of hell." Jas. 3: 6, This new 
tongue was the proper expression of 
the renewed heart — for out of the abun- 
dance of the heart the mouth speaketh. 
Matthew 12 : 34. And especially as 
their commission was now to preach 
the Gospel to every creature, as men 
full of the Holy Ghost, the whole exter- 
nal form of this miracle was most fit 
to express the idea. ^[ It sat upon each 
oj them. The fiery body thus divided, 
distributed, sat upon each in this shape 
of a flaming tongue. Had not Christ 
promised to baptize them with the 
Holy Ghost and with fire ? And as 
the sign at His Baptism had been di- 
vinely interpreted to John, "Upon 
whomsoever thou shalt see the Spirit 
descending like a dove and rest'mg 
upon Him, He it is who baptizeth with 
the Holy Ghost," so here the inter- 
pretation was easy — that those upon 
whom the Spirit was seen to descend 
like a tongue and rest upon them, they 
were those who were to preach to all 
nations with the tongue of fire. 

4. Filled with the Holy Ghost. This 
was the actual result at which all the 
proceedings aimed. This was the great 
fact of this new Pentecost. The speak- 
ing with "other tongues" was only an 
expression and demonstration of this, 
and would have been of small account 
in itself, or except as a manifestation 
of this. The great event was the advent 
of the Holy Spmt for His indwelling 
among men. This is here expressed 
by the phrase, "filled with the Holy 
Ghost" — and this was the case with 
each one of the whole assembly of Dis- 
ciples ; and we are to suppose that it 
was such a fullness of the Spirit as had 
been promised to them by Christ, as a 
5* 



Comforter and Advocate — Teacher — 
Leader into all truth — Reminder of 
Christ's words — Revealer of the things 
of Christ — and permanent indwelling 
Agency, to abide with them for ever, 
(John 14 and 16.) It was a "baptism 
with the Holy Ghost," as the living, 
quickening element, in place of water. 
It carried with it miraculous endow- 
ments for the time then present. But 
the great idea was that of the Divine 
indwelling, which should put man into 
communion and fellowship with God, 
as the Spirit of adoption — the Spirit 
of truth— the Spirit of Christ. This 
was Christ's Ascension work, to "re- 
ceive gifts for men, that the Lord God 
might dwell among them," Ps. 68: 18. 
f With other tongues. This is given as 
an immediate effect of the Spirit's de- 
scent. Doubtless the Holy Spirit's 
work had not just now commenced. 
But He had wrought among men only 
sparingly before, under " the minis- 
tration of the letter," and not, as He 
was henceforth to do, under "the 
ministration of the Spirit." It was 
wholly in keeping with the mode of 
God's dispensation, to introduce this 
new era in the Church by this new 
manifestation. In regard to the form 
of this miracle, Observe — (1) That 
this was promised to them by Christ, 
Mark 16:17. " They shall speak with 
new to?igues," that is, " other tongues" 
than those in which they naturally 
spoke. (2) This was indicated by the 
miraculous sign, or token of fiery 
tongues sitting upon the heads of the 
assembly. What greater proof could 
be given that it was the work of God ? 
And if this tongue of fire still rested 
on the head of each, when the multi- 
tude came together, it must have had 
a striking effect in convincing them of 
the miracle. We cannot suppose, with 
some, that the miracle consisted in the 
multitude hearing the same language 
as if it were their own tongue, and so 
as to understand it; for that would 



54 THE ACTS OF THE APOSTLES. - [A. D. 30. 

5 And there were dwelling at Jerusalem Jews, devout men, out 
of every nation under heaven. 



have been a gift of ears and not of 
tongues. (3) It is plain from the 
whole record, that they began to speak 
in the various languages of the people 
present, so as to be understood by 
them, (vs. 8.) (4) This would seem 
to have been given also as a sign to 
the multitude, (1 Cor. 14 : 27,) as well 
as an indication to the Disciples of their 
world-wide work of preaching. It is 
not stated, nor is it necessary to sup- 
pose that they had the tongues im- 
parted to them for the purpose cf 
preaching the Gospel afterwards. We 
find no trace in history of this pecu- 
liarity in their preaching. Nor can we 
be certain that the speaking with 
tongues in the Corinthian Church was 
quite the same gift. There were " di- 
vers kind of tongues," or "diversities 
of tongues" — though it is said that 
"all these worketh that one and the 
same Spirit" — intimating that there 
were varieties of this gift. In" this 
case, "at the birth-day of the Christian 
Church," this speaking with tongues, 
in the act of magnifying God's wonder- 
ful works, was most appropriate as a 
sign of God's presence by His Spirit to 
dwell among men, and, at the same 
time, it was a significant prophecy that 
the Gospel shall go from nation to na- 
tion, till every tongue shall "confess 
that Jesus Christ is Lord, to the glory 
of God the Father," Phil. 2:11. It is 
to be observed, however, that in the 
case of Cornelius and his friends, when 
they received the Spirit, it was 
manifested by their "speaking with 
tongues," and this was, also, in the act 
of " magnifying God," ch. 10 : 46. So 
at Ephesus, Paul discoursed to "the 
Disciples," and the Holy Ghost came 
upon them, and they spake tcith tongues 
and prophesied, ch. 19 : 6. In 1 Cor. 
13 : 1, " the tongues of men and of 
angels" are spoken of. " Tongues" 
and " prophecies" are to "cease" to 
be exercised. There shall be no fur- 
ther use for these gifts. And these 
miraculous gifts of the Spirit were 
withdrawn, when the truths of the 



Gospel had been fully established, and 
the scheme of Redemption developed 
to the world. ^ As the Spirit. This 
miraculous gift is expressly ascribed 
to the Spirit. They spake as the Spi- 
rit enabled them to speak, the words 
being prompted by the insph'ing agen- 
cy. The effect to be secured was the 
communication to the hearers, in their 
own several tongues, of "the wonder- 
ful works of God." On the part of the 
speakers, we are to understand that 
they poured forth their high praises 
of God with the recital of His wonder- 
ful doings. Of course, they would 
speak of His Ascension, as well as of 
His Life, Death and Resurrection, and 
of the whole plan of graee and salva- 
tion, as thus far carried on. And it 
was the plan of God that they should 
convey these great vital truths to the 
hearers, in their several tongues. We 
may even suppose that they spake as 
mere mouth-pieces of the Spirit, so as 
to exclude their own knowledge of what 
they spake. But we are distinctly 
told, that the multitude understood the 
language in which they spake, and un- 
derstood them to speak " the wonder- 
ful works of God" — not to speak of 
these works, but to speak them — to ut- 
ter and publish them. Observe. — 
We are not to suppose that each per- 
son was enabled to speak all the lan- 
guages, but that the assembly heard 
his own tongue from one or another 
of the speakers. 

5. The Evangelist now proceeds to 
relate what is very importantly con- 
nected with the miracle — the fact of 
so many varieties of tongues being 
represented at Jerusalem at that time. 
^[ Dwelling. This term, in the orig- 
inal, means commonly, cot sojourning, 
but residing. It is not to be sup- 
posed, however, that no strangers were 
included, for "strangers of Rome," 
or Roman sojourners, are expressly 
mentioned in the list. Many Jews 
from foreign parts had taken up 
their residence at Jerusalem, to be near 
the temple, and convenient to the 



A. D. 30.] 



CHAP. IT. 



55 



6 Now fwhen this was noised abroad, the multitude l^eZatl 
came together, and were || confounded, because that every J" 
man heard them speak in his own language. 



this 
made 
Or, troubled 
in mind. 



feasts. Besides this, they would have 
been attracted thither by the current 
expectation of the Messiah, which had 
for some time prevailed. IT Devout 
men. Their character is here given as 
devout. They were not, therefore, 
idle and curious listeners, but men 
of weight and piety, in the Jewish 
religion. Simeon was such an one 
" just and devout," Luke 2 : 25. It 
is applied also to the pious men who 
carried Stephen to his burial, (ch. 8 : 
2. ) These were eminent specimens of 
the Jewish people who had resorted to 
the Holy City, in token of their de- 
voutness. This, observe, was so re- 
cently after the eventful scenes of the 
Crucifixion, that these must have been 
rejecters of the true Messiah. The 
Ilisen Lord thus pursues His murder- 
ers (vs. 23,) with salvation, f Out of 
every nation. As this is the glorious 
birth-day of the Universal Church, so 
it gathers in those specimens and rep- 
resentatives of all nations, who should 
yet hear, in their own tongues, the 
wonderful works of God. This, then, 
is true to the ritual meaning, the of- 
fering of a plurality of loaves, from 
the first fruits out of the whole har- 
vest of the race, as virtually gathered 
in, in Christ, Levit. 23: 17. Here was 
a specimen to be presented to God, of 
the grand products of the harvesting, 
which had just taken place, by antici- 
pation, in the Ascended Head. Three 
thousand of all these various tongues 
and countries were to be presented as 
the first fruits of the great harvest of 
souls. It is from the dispersed people, 
as speaking various tongues, and thus 
it is a picture in miniature of what 
was seen by John in the Revelation, 
"A great multitude out of every kin- 
dred, and tongue, and people, and na- 
tion, before the throne and before the 
Lamb," (Rev. 7: 8, 9-14, 15, 16,) cry- 
ing salvation to our God, &c. f Un- 
der heaven. This is a general expression, 
meaning "from all quarters." The 
Jews had been scattered iu all direc- 



tions. In Alexandria there were so many 
as to require the Old Testament Scrip- 
tures to be translated into Greek nearly 
three hundred years before Christ, 
They had been dispersed under Shal- 
maneser, B. C. 721, (2 Kings 17: 6 ;) 
under Nebuchadnezzar, B. C. 606, (2 
Kings 24: 10;) under Ptolemy Lagus, 
B. C. 320, who earned great numbers 
into Egypt. At the three great festi- 
vals of the nation, and especially at 
this of Pentecost, they came up from 
all quarters, as the places mentioned 
show. "And so, all Israel shall be 
saved," says Paul to the Romans. 
And the Jews shall be brought in 
with the fullness of the Gentiles. See 
Matt. 3: 12; John 4: 35-36; Matt. 
9: 37. 

6. Noised abroad. (Gr. Qavr}.) Ra- 
ther, As this voice, or sound, took place. 
That is, the sound as of the rushing 
mighty wind — here called a voice — 
intimating, perhaps, that the "noise" 
(so called in vs. 2) was not a mere nat- 
ural phenomenon, like the noise which 
it resembled, but a "voice" — the voice 
of God — the Holy Spirit. So in John 
3: 8, "Thou hearest the sound (voice) 
thereof." The same verb is used in 
vs. 2, and rendered " came," (as here, 
in the participial form;) and with the 
noun it is, translated, "noised abroad" 
— or the noise came. Wicklif 's version 
reads, " When this voice was made." We 
infer that the sound which came down 
from above, ("froni heaven,") in the 
direction of the house, was heard in 
all the neighborhood, and, perhaps, in 
all the city. Observe. — Just as at 
the Advent of the Second Person of 
the Trinity, there appeared a miracu- 
lous meteor, which stood over the house 
where the young child was, so here, 
a miraculous sound marked the house 
where the Third Person of the God- 
head had descended among men. And 
as the former sign was a token and 
guide to the Magi, as the representa- 
tives of the Gentile world, so this lat- 
ter sign was a token and guido to the 



56 



THE ACTS OF THE APOSTLES. 



[A. D. 3f . 



7 And they were all amazed and marvelled, saying one 
/chap. i:ii. ^o ano tlier, Behold, are not all these which speak f Galileans? 

8 And how hear we every man in our own tongue, wherein we 
were born ? 

9 Parthians, and Medes, and Elamites, and the dwellers in Meso- 
potamia, and in Judea, and Cappadocia, in Pontus, and Asia, 



dispersed Jews, as the representatives 
of all lands and tongues. ^ The mul- 
titude came together. As this sound so 
definitely pointed to the very house, 
the promiscuous throng just referred 
to flocked together to the place to see 
what was the matter. ^ Were con- 
founded. This term (translated in ch. 
19: 32, "was confused," and in ch. 
21: 31, "was in an uproar,") means 
were violently agitated, (amazed.) Ev- 
ery man heard, &c. These men from 
so many countries, and speaking such 
various tongues, heard these Jews 
speaking, some one, and some another 
language, so that there was none but 
heard his own familiar tongue spoken. 
No wonder this amazed them. There 
could be nothing more clearly miracu- 
lous than that persons, known to be 
Galileans, and without any previous 
training to it, should speak foreign 
tongues familiarly as their own. This 
is very different from the Irvingite fa- 
naticism in England, of speaking in 
"unknown tongues" — mere gibberish — 
which was never done in the Apostolic 
age, though the- language may have 
been unknown to the person who spake 
it. ^[ In his own tongue. The term is 
dialect. Most of the Jews migrating 
to other countries, as colonists, or in 
commerce, adopted the tongues of the 
respective countries, as they do to this 
day in every land. Some of these 
here represented may have been dia- 
lects of the same tongue, and not dif- 
ferent languages. But however they 
differed, the multitude heard each dif- 
ferent dialect accurately spoken. His 
own is emphatic — his own particular 
tongue. 

7. Galileans. The ground of their 
wonder was, that men known to be 
"Galileans" should he found speaking 
these various tongues. The ancient 
Jewish prejudice looked with suspicion 



upon any special attainment of foreign 
tongues, as being Gentilism. — (Josephus 
20: 1-2.) The Galilean people were 
noted for their want of education, 
(John 1: 46,) and their corrupt dia- 
lect, Mark 14: 70. Yet they mixed 
most with Gentiles, Matt. 4 : 15. But 
how then could all these, being of one 
province, (or nearly so, at least all the 
leading ones,) be found all at once so 
familiar with these foreign tongues ? 

8. Wherein ice were born? As we 
say, "our native tongue." It is held 
by some that the miracle consisted in 
the impression received by the multi- 
tude, and in their hearing each in his 
own tongue, when, in fact, the Apos- 
tles spake in their ordinary way. But 
had this been so, the gift would have 
been, not so much of new tongues, as 
of new ears, and the ears of fire would 
have been represented, instead cf the 
tongues of fire. 

9. This list of nations is here given 
to show the divers tongues represented 
and spoken there, which would also 
show the extent of the miracle. Luke 
seems here to have inserted the list, in 
order to convey the sense of their cur- 
rent exclamations, rather than to have 
us understand that any, or all of them, 
repeated the whole list, in their re- 
marks. If Parthians. The countries 
are given in order, beginning from the 
north-east, and proceeding to the west, 
and adding also the south. Parthia 
lay south of the Caspian Sea, having 
the country of Aria on the east, and 
of Media on the west, with Hyrcania 
on the north, and Carmania on the 
south. They were of the Scythian 
race, and were celebrated in war as 
archers. Some of the crowd assem- 
bled by this strange event at Pentecost, 
were Jews from that country. T 3Iedes. 
The country of the Medes was situa- 
ted west of Parthia, and south-west of 



A. D. 30. J 



CHAP. II. 



57 



Hyrcama, north of Persia, and east 
of Assyria. These and the Parthians 
■were probably descendants of the ten 
tribes who had been carried away by 
Assyrian kings, and had not returned, 

1 Chron. 5 : 26 ; 2 Kings 17: 6. The 
Medes and Persians were often associ- 
ated in government, 2 Kings 18: 11; 
Esther 1 : 3, 14, 18, 19. The tongue 
spoken by these and the Parthians was 
the Persian, f Etamites. This coun- 
try was situated south of Media, run- 
ning toward the Persian Gulf, and 
seeming, at times, to have comprised 
Susiana, whose capital was Shushan, 
where Daniel resided, " in the province 
of Elam," Dan. 8 : 2. According to 
Pliny, the river Ulai separated Susiana 
from Elymais. Chedorlaomer, king of 
Elam, was chief of the allied kings in 
Abraham's time, Gen. 10: 22. See 
Ezra 2:7; 8:7; Nek. 7 : 12, 34 ; Isa. 
11: 11; 21: 2; 22 : 2 ; 22 : 6. They 
were celebrated in battle, like the 
Parthians, as archers. The Elamites 
were descended from Elam, son of 
Shem, Gen, 10 : 22. f Dwellers in 
Mesopotamia. The same term is here 
used as in vs. 5. Of those who were 
now " dwelling in Jerusalem," some 
were from Mesopotamia, where they 
had been dwelling. This country lay 
between the rivers Tigris and Euphra- 
tes, as the name signifies, between the 
rivers. It had a corresponding name 
in the Hebrew, Aram Naharaim, i. e. 
Aram, or Syria of the two rivers, Gen. 
21: 10. It was separated from Arme- 
nia by Mount Taurus on the north. In 
this tract of country were probably 
situated " TJr of the Chaldees," whence 
Abraham was called, Gen. 11: 27-28; 
Haran, Gen. 11 : 31-32 ; Sepharvaim, 

2 Kings 17:24, and Carchemish, 2 
Chron. 35: 20. The Syriac and Chal- 
daic dialects were probably, at this 
time, spoken there. Babylon was at 
the southern extremity. [It has been 
recently ascertained that the languages 
anciently spoken in these regions of 
Asia were very various. Col. Rawlin- 
son, in decyphering the Assyrian in- 
scriptions, speaks of five or six varie- 
ties of language used in those records, 
viz.: Babylonian, Achoemenian, Medo- 



Assyrian, Assyrian and Elymean, be- 
sides, perhaps, the Scythic-Chaldean. 
The Babylonian tongue was essentially 
a primitive Hebrew — its roots are the 
same — its structure is analogous — its 
conjugations are very similar, and 
the names of objects mostly identical. 
The language of Elymais was anciently 
Scythic and cuneiform. It became 
modified by mixture with the. Semitic. 
Col. Rawlinson, speaking of the races 
whose records were found lately in the 
Assyrian inscriptions, says that the 
Nimrod of Scripture and the original 
Median dynasty of Berosus, is the same. 
Then came the Scythian dynasty from 
Susiana or Elymais, which was fol- 
lowed by the Chaldean monarchy, 1776 
B. C. After this came an Arab dy- 
nasty, 1518 B. C, which, in turn, was 
supplanted by the Assyrian, 1273 B. C, 
when Assyria became independent.] 
\ Judea. As Luke wrote at Rome, he 
named Judea among the nations as 
having a tongue different from those 
just enumerated ; and they come in his 
way in the geographical course from 
east to west — from Asia to Asia Minor. 
It is the dwellers in Judea who are 
spoken of, who may not have been 
native Jews, but who would be sur- 
prised to hear Galileans speak pure 
Hebrew, as they were noted for a bar- 
barous dialect. Luke, moreover, was 
in the habit of regarding the dialect of 
Judea as a foreign tongue, since he 
himself was a Gentile. And as his 
object was to give the various languages 
spoken, this would be counted as one 
of them, at any rate. \ Cappadocia.- 
This country was a province of Asia 
Minor, and west of all the former. It 
lay south of Pontus and the Black Sea, 
and west of Armenia, east of Lycao- 
nia, and north of Cilicia. The lan- 
guage spoken there is uncertain, but 
probably was akin to that of the Ly- 
caonians, a compound of the Syriac 
and Greek, which the Apostles did not 
understand, ch. 14: 1.1, This prov- 
ince, along with Crete and Cilicia, 
formed the trio of places beginning 
with the same letter, which were most 
celebrated among the Greeks for ini- 
quity. Peter included this people 



58 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya 

about Gyrene, and strangers of Rome, Jews and proselytes, 



among those to whom he addressed his 
first epistle, 1 Pet. 1:1. Basil the 
Great and Gregory of Nyssa were from 
this province. If Pontus — so calied 
from its bordering on the Black Sea. 
This was another province of Asia 
Minor, north of the former, and united 
with it under the Romans as one prov- 
ince. They were associated, also, in 
the address of Peter's first epistle. It 
was the birth-place of Aquila, one of 
Paul's companions, Acts 18 : 2, 18, 26 ; 
Rom. 16: 3; 1 Cor. 16: 19; 2 Tim. 
4:19. \ And Asia. This is the pro- 
consular Asia — the west region of 
Asia Minor, of which Ephesus is cap- 
ital. See chap. 6:9; 16 : 6 ; 20 : 16. 
In this district the seven Churches of 
Asia were located, Rev. 1 : 4. 

10. Phrygia and Pamphylia. These 
were provinces of Asia Minor. The 
former at this time belonged to the 
Roman province of Asia, having Bi- 
thynia and Galatia on the north, and 
Lycia and Pamphylia on the south. 
The latter borders on the Mediterra- 
nean Sea. In these provinces of Asia 
Minor the Jews spake dialects of the 
Greek. ^ Egypt. The country wa- 
tered by the River Nile and south of 
these just named, is here mentioned. 
Great numbers of Jews resided in Al- 
exandria — two-fifths, indeed, of the 
whole population. They had been en- 
couraged to settle there by Alexander 
and Ptolemy Lagus, and their num- 
bers had led to the demand for a trans- 
lation into Greek of the Old Testament 
Scriptures about 285 B. C. The lan- 
guage of the country was Coptic, and 
sojourners from "Egypt" in general 
would speak that tongue. ^ Libya 
about Cyrene. Libya is the general 
name for Africa, especially the north- 
ern part. This region '^about Cyrene" 
was about 500 miles west of Alexan- 
dria in Egypt, and was called Pentap- 
olis, from its having five celebrated 
cities in its bounds. It was a Greek 
colony. The Jews composed a fourth 
pf the population in Cyrene, and farmed 



an independent body, with a gov- 
ernor of their own, just as in Alexan- 
dria they had ethnarchs of their own. 
Jos. Ant. xiv. 7, 2 ; xix. 7, 2. Si- 
mon, who was compelled to bear our 
Saviour's cross, was from this region, 
Matt. 27 : 32. And the Jews of Cy- 
rene were so numerous in Jerusalem 
as to have had a synagogue of their 
own. (ch. 6:9.) ^ Strangers of Rome. 
Literally, the Romans sojourning, (i. e. 
in Jerusalem.) There were so many 
Jews in Rome that they had eight 
synagogues there — according to Jose- 
phus. The term here rendered "stran- 
gers" is probably to be distinguished 
from that rendered "dwellers," vss.5-9, 
and denotes more temporary sojourn. 
The term is used in ch. 17 : 21, of the 
"strangers" ( rather foreigners,) so- 
journing at Athens — and here it is 
meant to denote those from Rome who 
were more transiently in Jerusalem 
than the persons before named as 
" dwelling" there. These were proba- 
bly there at the feast. They spake 
the Latin tongue. We suppose that 
of these pilgrims from Rome, some, 
who were converted at this time, 
founded the Church which grew to so 
much importance there, and to which 
Paul addressed his letter " to the Ro- 
mans." Many Jews had been carried 
as captives and colonists to Rome at 
the conquest of Judea shortly before 
the Christian era, and a separate quar- 
ter of the city was assigned to them, 
as is still the case. The Papal govern- 
ment confines the Jews to this cramped 
and filthy district of Rome, called the 
Ghetto, and no Jewish merchant or 
citizen is allowed by the law to have a 
residence or shop outside of it. ^ Jeivs 
and proselytes. That is, all the people 
named in the previous list were of twe 
classes, native Jews, born of Jewish pa- 
rents, and pi'oselytes, or heathen, con- 
verted to the Jewish religion. Tho 
Jews were noted for "compassing sea 
and land to make a proselyte." Matt, 
23 : 15. 



A. D. 30.] 



CHAP. II. 



50 



11 Crctes and Arabians, we do hear them speak in our tongues 
the wonderful works of G-od. 



11. Creies and Arabians. These 
were added to the list as a kind of af- 
ter-thought in the catalogue, and would 
more regularly have come before the 
last clause, for these, also, were both 
of the native and proselyte class — both 
attending now upon this festival of 
the Jewish religion. Crete is that isle 
of the sea, in the Mediterranean, now 
called Candia, about half as large as Pa- 
lestine, and about 500 miles southwest 
of Constantinople, and nearly the same 
distance west from the Syrian coast. 
Paul touched at this island on his way 
to Rome, ch, 27 : 7, 8, 13, and Titus 
was left here to set in order things 
that were wanting among the Churches, 
Titus 1 : 5. The inhabitants are 
spoken of by Paul as notorious for 
treachery and all immorality, Titus 
1 : 12, 13. Their language was pro- 
bably the Greek. Philo records that 
the Jews were numerous in Crete. — 
Arabia is the peninsula in which 
Mount Sinai is situated, having for its 
western boundary the Red Sea, and 
for its eastern, the Persian Gulf and 
Euphrates. It has the Indian Ocean 
on the southland the Holy Land on 
the north. The Arabic language is 
akin to the Hebrew, as it is of the 
s;une stock ; yet it is widely different 
us a spoken tongue. The district 
known as Arabia comprised the whole 
region of Perea, east of the Jordan, 
stretching north as far as Damascus, 
into which region Paul is said to have 
j;one after his conversion, (Gal. 2 : 17.) 
"|[ We do hear them. The question in 
TS. 8 is continued — "How do we 
hear ?" This was the ground of as- 
tonishment, that people of these differ- 
ent nations and languages heard these 
Galileans speaking their tongues, in- 
stead of their own peculiar dialect. 
The wonder of it was, that they heard 
these men using language perfectly 
familiar to them all, and all as though 
these strangers were counti'ymen of 
theirs, speaking these strange tongues 
as fluently as themselves. — We were 
ut Jerusalem at the season correspond- 



! ing with that of the Passover, when 
j such promiscuous crowds were flocking 
to the Holy City, from Europe, Asia, 
Egypt, Abyssinia, and the islands of 
the sea. There were Russians, Prus- 
sians, Italians, Romish sojourners, 
Greeks, Armenians, people from differ- 
ent parts of Asia Minor, and from the 
remote East, in various costumes — 
also, Copts, Congos, Abyssinians and 
Arabians — quite such a promiscuous 
gathering as is here named ; repre- 
senting very much the same parta of 
the world. We saw all colors and 
shades of complexion mingling in the 
Church of the Holy Sepulchre, kneel- 
ing together at the same shrines, 
and joining in the same processions. 
And we could imagine what amazement 
must seize these foreigners of different 
tongues, if, in any house where one 
hundred and twenty or more were as- 
sembled, they should hear their own 
languages freely and familiarly spok~ 
en by persons from Galilee. At Pen- 
tecost they heard this done in a most 
marvelous way-^not here and there a 
man speaking in a tongue that would 
be recognized by one of these foreign- 
ers, but among them all, this whole 
list of foreigners heard their own sev- 
eral tongues at the same time. And 
all the assembly were speaking on the 
same great theme. There were at 
least eight or nine tongues spoken, be- 
sides the various dialects of different 
provinces using the same tongue dif- 
ferently. The miracle was manifest. 
It was plainly connected with the su-« 
pernatural noise, and • the flaming 
tongues, and none could doubt that 
something very wonderful had occur- 
red. The wonderful works. Ra- 
ther, The great things of God — as the 
Incarnation, Resurrection, Ascension 
and Plan of Salvatiqn by Christ— such 
as Peter soon after discourses to them. 
We need not suppose that this speak- 
ing was a mere exhortation to these 
strangers to embrace Christ. It was 
commenced before they flocked to- 
gether, and doubtless it consisted of 



CO 



THE ACTS OF THE APOSTLES. 



[A. D. 80. 



12 And they were all amazed, and were in doubt, saying one to 
another, What nieaneth this ? 

13 Others mocking said, These men are full of new wine. 

14 T But Peter, standing up with the eleven, lifted up his voice, 



praise and exaltation of God's " great 
things." So also it occurred, ch. 10 : 
46. Yet thus they would publish these 
great facts to these strangers, (Ps. 51 : 
12, 13; Rev. 5: 13,) and thus propagate 
the truths of the Gospel in these vari- 
ous tongues, as they could not other- 
wise so promptly have done. Thus, 
also, would the Gospel be circulated 
by these pilgrims and foreigners, to 
the very ends of the earth. 

12. In doubt. The term is applied 
to a state of balancing between differ- 
ent conclusions, as between two roads, 
which is the right one. They were 
perplexed — did not know what to make 
of it. ^[ What nieaneth this? Literally, 
What may this will to be? What may 
this possibly mean? This is what the 
serious, pious portion said, and the lan- 
guage shows how they were already 
partly convinced of the miracle. 

13. Others mocking. There were two 
classes of beholders there, as there are 
every where : some disposed to take 
a serious and sensible view of the mat- 
ter and asking for information ; others 
mocking — cavilling, scoffing — turning it 
to ridicule. \ Full of new wine. They 
called the work of the Holy Spirit the 
work of intoxicating wine. This is 
only next to making it the work of Be- 
elzebub. How the carnal mind can 
pervert the highest truths and plainest 
facts of Christianity. How little power 
is there in miracles of themselves to 
convince men, even if one arose to 
them from the dead ! (Luke 16 : 80.) 
To such an absurd and blasphemous 
theory are men driven who deny what- 
ever is miraculous and supernatural in 
Christianity. "What wonder that such 
ridiculous explanations are yet given 
to the "wonderful works of God" by 
mocking rationalists. Those "others" 
were probably such native Jews as did 
not recognize these various tongues ; 
and to them, of course, it seemed a 
crazy jargon as of drunken men. So, 



in 1 Cor. 14 : 23, Paul points out this 
as the natural effect upon unbelievers, 
" If, therefore, the whole Church be 
come together into one place, and all 
speak with tongues, and there come in 
those that are unlearned or unbelievers, 
will they not say that ye are mad ?" 
That is, in the case of various tongues 
being spoken in the hearing of those 
not familiar with the tongues— just as 
it would seem to many people here if 
an assembly were to break out in He- 
brew, Arabic, Persic, &c. which they 
had never heard. ^ Neio wine. It was 
not so much "new" as sweet wine, as 
the term is. It was often of the last 
year's vintage, but kept sweet and 
strong. It was this kind of wine which 
they preserved from ordinary ferment- 
ation, and which they commonly drank 
in the morning. Some suppose it to have 
been made of a very sweet small grape, 
as referred to in Gen. 49 : 11 ; Isa. 5 : 2, 
The wines of Jerusalem, as we tasted 
them, and those of Mt. Lebanon, were 
"sweet wines," and were so called; be- 
ing boiled so as to prevent ordinary fer- 
mentation, and not regarded as intoxi- 
cating except in great excess. They 
are sweet, like the celebrated classic 
" Falernian," or "Lachryma Christi," 
near Naples, but more of a syrup. 

\ 4. The First Preaching of the 
Apostles. — Peter, vss. 14-36. 

14. Here, then, in the Christian 
Church, we find the ordinance of public 
preaching, according to the Apostolic 
commission, " Go . teach all nations" — 
"preach my gospel to every creature." 
But Ave shall see that the Church is nut a 
new Institution, and that this is not the 
first founding cf the Church, for it is 
"built upon the foundation of the Apos- 
tles and Prophets together, Jesus Christ 
Himself being the chief corner-stone, 
in whom all the building (of Jew and 
Gentile walls,) fitly framed together, 



A. D. 30.] 



CRAP. II. 



61 



and said unto them, Ye men of Judea, and all ye that dwell at Jeru- 
salem, be this known unto you, and hearken to my words : 

15 For these are not drunken, as ye suppose, g seeing it ° l Thess - 5:7 - 
is but the third hour of the day. 

16 But this is that which was spoken by the prophet Joel; 



growetli into a holy temple in the Lord." 
(Eph. 2 : 21.) Peter. Peter, as per- 
haps the first specially called to be an 
Apostle, (Matt. 4: 18; Mark 3: 5,) 
and characteristically forward — the Ce- 
phas, also, at the bottom of this work, 
is he by whom Christ here begins to 
build His Church upon " this rock" of 
the public confession and preaching of 
Christ as the Son of the living God. 
(M itt. 16 : 13-20.) Yet observe, it is 
the preaching of great historical facts 
by which this fundamental truth of 
Christ is made known. Preaching is 
originally and properly a publishing of 
the great facts of the Gospel. % Stand- 
ing up. Boldly, and with all the manly 
dignity and force which his conviction 
of the truth gave him. <[ With the 
eleven. Matthias was now numbered 
with them — and they all probably rose 
up as the public, official representatives 
of this Christianity which was now so 
slandered. (See vs. 37.) It may be 
that the twelve spake in the different 
languages to the same effect. (See vs. 
37. ) Peter s speech alone is given here, 
and he was the chief speaker. \ Said 
xinto them. Rather, discoursed, or de- 
livered an address unto them. This is 
the first formal testimony of the Chris- 
tian Church. It embraces two points. 
I. The defense from the charge of 
drunkenness and the true explanation 
of the phenomena, as the work of the 
Holy Spirit, (14-20. ) II. The proclama- 
tion of Christ as the living and glorious 
source of all this, and the adorable Sa- 
viour, (vs. 21,) risen from the death to 
which they had cruelly consigned Him. 
(22-36.) ^[ Ye men of Judea. Liter- 
ally, Men, Jews. Native Jews ; as in ch. 
1: 11, " Men, Galileans." These are 
first addressed in keeping with the com- 
mand to go first to the lineal descend- 
ants of Abraham, (ch. 1:4,) the lost 
sheep of the house of Israel, All ye 
that dwell at Jerusalem. This is said to 
0 



include ethers who were then dwelling 
at Jerusalem — not Jews, but proselytes 
— from foreign parts. "All ye" dwell- 
ers or sojourners here, as well as the 
native Jews who were born of Jewish 
parents. ^ Hearken. Literally, give 
ear to. Attentively listen to. 

15. For these. Peter cannot intend 
here that only the Disciples and not 
the Apostles themselves had spoken 
with tongues — for in vs. 4 all are in- 
cluded. But he stands out from the 
body of Disciples " with the eleven " as 
the official leaders and apologists of 
the Church — " the twelve" of God's Is- 
rael — according to the ancient patriar- 
chal number, and thus calculated to im- 
press and conciliate these Jews. If As 
ye suppose — assume. ^ Seeing. Liter- 
ally, for. He gives the reason why. 
If The third hour. This was nine o'clock 
in the morning by our time. The Jews 
divided the natural day into twelve 
hours from sunrise to sunset. The 
third, sixth and ninth hours were de- 
voted to public worship. The civil 
day, as used in their common reckon- 
ing, was from six in the evening till six 
the next evening, and not from mid- 
night to midnight, as the Roman day 
and ours. The utter improbability of 
their being intoxicated at this hour was, 
1st. From the rule among the Jews not 
to eat or drink before morning prayer. 
(Berach, 28:2.) The fourth hour 
(ten o'clock) was the hour for break- 
fast. 2d. From the improbability in 
any case, of men being intoxicated at 
so early an hour. See 1 Thess. 5:7; 
Isa. 5: 11. 3d. From the fact that 
the " sweet wine" would intoxicate 
only when taken to great excess. 

16. This is that, &c. This is the 
very thing predicted by the prophet 
Joel eight centuries before. They knew 
the prophecy full well. The Old Tes- 
tament prophets pointed forward to this 
very time and event. The Old Tes- 



G2 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



S."u: : i9 ( 17 h And it shall come to pass in the last days, saith 
joci^2s%9. l I will pour out of my Spirit upon all flesh : and your 

johu7* 2 3 : s!°' sons and k your daughters shall prophesy, and your young 
Ach'.liVa.' men shall see visions, and your old men shall dream 
dreams : 



tament religion was a religion of the 
future. This would be calculated to 
convince the serious Jews. See Joel 
2 : 28-32. This citation Avas the more 
striking and impressive as these words 
of the prophet had just been read in 
the Pentecostal service of the syna- 
gogue. 

17. In the last days. In the original 
it reads " after these things" — a general 
expression pointing to an indistinct fu- 
ture. Peter, under the inspiration of 
God, defines it, by so altering the lan- 
guage in the quotation as to read "in 
the last days" — by which he shows that 
this is the last Dispensation — and that 
this advent and outpouring of the Spirit 
is the beginning of the end. In vs. 29 
accordingly, this is connected with the 
dissolution of the world as the comple- 
tion of "the last days." Peter thus 
expounds the language of the prophet 
so as to fix the reference to that time 
of Pentecost, as the time of the Messiah 
and the closing Dispensation to which 
their prophets so often referred, Isa. 2 : 
2 ; Mic. 4 : 1. See 2 Tim. 3:1; Heb. 
1 : 2. This phrase was so familiar as 
applying to "the Gospel times," that 
Peter would not be understood as 
meaning that the world was just now 
coming to an end — but that now had 
commenced the train of events belong- 
ing to the closing dispensation, which 
should conclude with the dissolution of 
the world. Hence, also, our Saviour 
used the expression, " the last day," for 
the closing day of all — the day of judg- 
ment, John 6: 39, 40; 11; 21; 12: 48. 
— If, then, these closing times have 
commenced, these cavillers might well 
tremble at these tokens, while to this 
Christian assembly the dawning of 
these last times is full of blessedness ; 
because, as Peter will show, (vs. 21,) 
there is a way of escape from the wrath 
to come. •*]" I will pour out. The gift 
of the Spirit was often represented by 



the prophets under this figure of water 
(as rain) poured out, "Until the Spirit 
be poured upon us from on high and 
the wilderness become a fruitful field " 
See Prov. 1 : 23 ; Isa, 45 : 3 ; Zcch. 
12 : 10. So it is called by our Lord a 
baptizing with the Holy Ghost. And 
speaking of the blessings of Messiah's 
reign it is said, "He shall come down 
like rain upon the mown grass and as 
showers that water the earth.*' So in 
Titus 3 : 5-6, "The renewing of the 
Holy Ghost which He shed on us abun- 
dantly." f My Spirit. The Holy Spir- 
it — the Third Person of the blessed 
Trinity — is here referred to. He is 
called God's Spirit, and "the Spirit of 
Christ," (1 Peter 1: 11.) He would, 
pour out of the Ascension gifts received 
by Christ, that the Lord God might 
dwell among them. Ps. 68: 18; Eph. 
4 : 8. And this outpouring of the 
Spirit would be in different measures at 
different times under the Gospel, until 
at length it should be universal. *j[ Upon 
all flesh. The Spirit was promised to 
be outpoured upon all classes of men and 
nations, not upon all without excep- 
tion-=-but upon all without distinction. 
The time has yet to come when this 
prediction will be more fully realized 
and exhausted, and when "all flesh 
shall see the salvation of God." ^ Your 
sons, &c. The blessing was to come 
upon their households. This was ac- 
cording to the Abrahamic covenant, 
and so it was realized in the family of 
Cornelius the jailor, Lydia, Timothy, &c. 
So Peter further declares "the promise 
is unto you and to your children." So 
it was promised, "I will pour out my 
Spirit upon thy seed, and my blessing 
upon thine offspring. And they shall 
spring up as among the grass, &c." 
Isa. 44 : 3, 4. So Malachi also proph- 
esies, "And he shall turn the hearts 
of the fathers unto the children, &c." 
f Shall prophesy, Females shared in 



A. D. 30.] 



CHAP. II. 



G3 



18 And on my servants and on my handmaidens I will 
pour out in those days of my Spirit ; 1 and they shall \ 
prophesy : * 



ch. 21:4, 9, 10. 
Cor. 12 : 10, 
8, & 14:1, &c. 



these remarkable influences of the 
Spirit, as in case of Philip the Evan- 
gelist, who bad four daughters that 
prophesied — ch. 21: 9. Under the 
Old Testament, Miriam, Deborah, 
Huldah and Anna were prophetesses. 
(Exodus 15: 20; Judg. 4:4; Luke 2: 
36.) In the Church of Corinth women 
seem to have shared in the gift of proph- 
ecy, (1 Cor. 11 : 5,) though they were 
not allowed to speak in public, (1 
Cor. 14: 34.) The word has divers 
senses, as (1) to foretell future events, 
(2) to teach the doctrines and duties 
of religion, as the prophets of old. In 
this sense it seems to be understood in 
1 Cor. 14th ch., including also (3) the 
public praises of God — while it is there 
distinguished from speaking in foreign 
tongues. 1 Cor. 14 : 2-5 ; 1 Cor. 12 : 
10. It was doubtless a special influ- 
ence of the Spirit Avhich carried with it 
strong convincing evidence of power 
from above, whether in singing praises, 
or in instructive speech, or both. 
^[ Tour young men, &c. In the He- 
brew, the order of these clauses is in- 
verted, and "the old men dreaming 
dreams" comes first. The Apostles 
were young men, and Peter refers to 
them first, as meeting the case more 
directly. ^[ Visions. God often re- 
vealed Himself to the prophets by vis- 
ions. Hence they were formerly called 
seers. The Divine revelation was 
made to the spirit of the prophet, so 
that the scene seemed to pass before 
him. To Joel, the outpouring of the 
Spirit appears as a general extension 
of the three forms of Divine revelation, 
which occur in the Old Testament, 
Hence, Isaiah saw the vision concern- 
ing Judah. Ezekiel beheld the vision 
of dry bones, (37 : 8.) Micah saw 
the word of the Lord, (1 : 1,) and 
Habakkuk saw the burden. So in 
the New Testament, John in the Rev- 
elation bears record of " all things that 
he saw." Rev. 1: 2. The Prophet 
was in an ecstasy. The Lord spake 
i( to Ananias in a vision," ch. 9: 10. 



Saul "saw in a vision" a man named 
Ananias. Cornelius " saw in a vision" 
an angel of God coming to him, ch. 
10: 3. f Bream dreams. Another 
mode of Divine revelation was by 
dreams, in which God suspended the 
personal consciousness and made the 
scenes pass before the mind just as 
when we dream. Such prophetic 
dreams were had by Jacob, Solomon, 
Daniel, and others in the Old Testa- 
ment. Joseph, the husband of Mary, 
received a revelation in a dream. Matt. 
1 : 20 : 2 : 19 ; see Gen. 20 : 3 ; 31 : 11 ; 
31: 24; 37 : 5 ; 40: 5 ; 41 : 1-7 ; 1 
Kings 3 : 5. The idea here intended 
is that God would reveal Himself to all 
classes without distinction of age, or 
sex, or rank, or nation, sons and daugh- 
ters, young and old, servants and hand- 
maids, of all flesh. 

18. And. Rather, And even The 

Hebrew reads, "upon the servants," 
Gal. 3 : 28 ; Coloss. 3:11. " There is 
neither bond nor free." The Septua- 
gint and Vulgate give, however, the 
same rendering as Peter — or rather, 
Peter quoting from the Greek version, 
as most familiar to the dispersed Jews 
and those of Jerusalem, would natu- 
rally give it as found there, especially 
if this contained a sentiment more fully 
suiting its application to that time. 
And - as he spake by inspiration, Pe- 
ter's alteration would give only a fur- 
ther unfolding of the inspired senti- 
ment. All classes are here designated 
as alike belonging to God and all equal- 
ly His servants, 1 Cor.7 : 22. "The 
Lord's freeman"-—" Christ's servant." 
Some understand this clause as refer- 
ring to ministers, or worshipers of 
God. But the former is the best suit* 
ed to the connection. The prophet 
evidently refers to persons of servile 
condition, and the Apostle merely adds 
the pronoun which designates them, 
however humble in life, as the Lord's, 
who would vouchsafe his special grace 
to them ; so that, though the servitude 
to man might continue, it would merge 



64 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



m joei 2: so, si. 19 m ^nd j s h ew won ders in heaven above, and 
signs in the earth beneath ; blood, and fire, and vapour of smoke : 



and be forgotten in the honorable, 
filial servitude to their Heavenly Fa- 
ther, 

19. He goes on to show that this 
prophecy of Joel also calls for grievous 
visitations, which, therefore, they were 
to expect. These predicted blessings 
upon the Church are to be accompanied 
by judgments upon the ungodly world, 
and both for the upbuilding of His 
kingdom. The reference first and im- 
mediately is to the destruction of Je- 
rusalem, and next to the destruction of 
the world. The prophecy was not ex- 
hausted by what occurred in those 
Apostolic days, but remained to be ful- 
filled more completely in the last day. 
That outpouring of blessing, and of 
judgment, was only the beginning of 
the end. The fearful portents belong- 
ing to the closing up of temporal af- 
fairs, are immediately connected with 
the opening of this dispensation of the 
Spirit — for these were the two covers 
of the book — as these were the two 
halves of Christ's ministry — gathering 
His wheat and burning up His chaff. 
The connection between the time of 
vengeance and the day of Redemption 
is indicated, Isa. 59: 16, 18; Isa. 63: 
4 ; Luke 21 : 22, 28. He now proceeds 
to show that these prodigies which 
they saw, were part of what was con- 
templated by Joel's prophecy, and were 
thus to be explained, as Divine mani- 
festations. ^ Shew wonders. Literally, 
/ will give portents, or prodigies. [The 
word here used, repara, is one of three 
terms employed in the New Testament 
to denote miracles. Sometimes it is 
used together with the word for signs, 
(an fie ta,) and they are then rendered 
"signs and wonders," Matt. 24: 24; 
Mark 13 : 22 ; John 4 : 48. The other 
term, which is most commonly ren- 
dered "miracles," is dvva/xeic — "pow- 
ers" — because they are wrought by 
Divine power — while repara, "prodi- 
gies," is used of miracles, because 
they are inexplicable to men, and 
cnfieta, " signs," because they are signs, 
or tokens of the Divine presence, and 



thus are seals of the Divine mission 
of those who work them. So Nicode- 
mus inferred. " No man can do these 
('signs') miracles that thou doest ex- 
cept God be with him," John 3:2. In 
chap. 2: 22, Peter takes the same 
ground, viz.: Miracles, "wonders and 
signs" were sufficient attestations of 
one's Divine mission and claims. 
Hence the doctrine held by some, that 
miracles only bespeak a hearing for 
him who works them, and that he must 
first show that his doctrine and aim 
are good, before the miracles can prove 
his Divine commission, is fallacious. 
Miracles are granted just for the 
purpose of proving his doctrine to be 
good, and worthy of acceptance as 
from God. And if by a miracle we 
understand a work which requires Di- 
vine power, the case is clear that a 
miracle can be wrought only as a Di- 
vine attestation. And if we should 
not call a work of Satan, however 
marvelous, a "miracle," or a "sign," 
or a "wonder," in the New Testament 
sense, then there is no ground for this 
theory that we must wait till we know 
about the doctrine that is to be con- 
firmed by it, before we can tell whether 
the miracle is wrought by God or by 
Satan.] The ancient belief was, that 
wonders in the natural world, such as 
earthquakes, eclipses, &c, were tokens 
of the Divine wrath. This may have 
been gathered from the plagues of 
Egypt, Exod. 10: 21, Similar lan- 
guage is used in Matt. 24, in reference 
to the last day. T[ Signs — cnfizLa. 
Moses was furnished with repara, 
(prodigies,) which served as onfj.eia — 
signs of the Divine presence, and cre- 
dentials of his mission, Exod. 4 : 1-8. 
These wonders in the heavens above, 
here promised, were to be accompanied 
with signs — tokens in the earth be- 
neath — and they are described in the 
following terms. Such wonders and 
signs, to some extent, attended the 
destruction of Jerusalem, as described 
by Josephus. But more especially 
they will mark the last day. The pro- 



A. D. 30.] CHAP. It. m 

20 n The sun shall be turned into darkness, and the l*£\ 3 % 29 ' 
moon into blood, before that great and notable day of the Luke 21 : 25> 
Lord come : 

21 And it shall come to pass, that 0 whosoever shall call oRom - 10: i3- 
on the name of the Lord shall be saved. 



phetic vision contemplates them both 
as merging into one. At Pentecost a 
series of wonders commenced, which 
looked forward to the second coming 
of Christ. If Blood and fire. Some 
understand this to refer to bloodshed 
and conflagration. These terms pre- 
dict calamities, such as were generally 
supposed to be indicated by such por- 
tents. It is not meant that such signs 
may themselves b3 expected, but ra- 
ther the events which they foretoken. 
IT Vapor of smoke. Dense smoke — in 
Hebrew, " Pillars of smoke," or col- 
umns of it darkening the sky — even 
blackening the sun. Dr. Thomson 
suggests that the allusion here may be 
to the sirocco, or sand-storm of the 
desert, which has such phenomena. — 
The Land and the Book, p. 311. 

20. The sun, &c. These figures 
were often used by the prophets, Ezek. 
32: 7; Isa. 13: 10; Amos 5: 18-20. 
They are commonly employed to de- 
note great and afflictive changes in 
governments, as gloomy as if the sun 
were turned to darkness, and as bloody 
as if the moon were turned to blood. 
See Rev. 8 : 8, where John saw the 
same vision. Here, doubtless, the 
downfall of the Jewish State is prima- 
rily signified ; and further on, it points 
to the dissolution of despotic worldly 
governments, such as are hostile to 
Christ's cause. Such events are inti- 
mated, also, by the same terms, in 
Matt. 24: 20, "The powers of heaven 
shall be shaken." f Notable. The 
Greek term eiri^avn — epiphane — means 
manifest — epiphanous — or illustrious : 
signal in its character as an exhi- 
bition of Divine justice. It will be 
a day of revelation, Matt. 25. "The 
Son of man shall be revealed from 
heaven in flaming fire, taking ven- 
geance, &c." The Hebrew term in Joel 
means fearful. This " day of the Lord," 
often spoken of in the Scriptures, may 
6* 



refer to any day of judicial infliction, 
but always looks forward, more or less 
distinctly, to the final day of His wrath. 
It was here seen by Peter as the proper 
close of these last days which have 
now begun, and hence he warns the 
people of the solemn and awful times 
upon which they had entered. " His 
fan is in His hand," and His judgment 
is already going on, in preparation for 
the final, universal trial. Hence, the 
Apostles spoke of that closing event — 
His final judgment — as at hand. If 
they even expected the second coming 
of Christ very soon, (which is not cer- 
tain,) this would not at all affect the 
authority of their inspired writings on 
the subject, for they spake in words 
which the Holy Ghost taught them, 
and it was only in accordance with the 
declarations of Christ, Matt. 24: 36. 
The beginning of the end had already 
taken place. They were living in the 
last times! The "coming" at the 
destruction of Jerusalem was immedi- 
ately at hand, to be succeeded by the 
time of waiting for Christ, ( as known 
to the Father only, Mark 13 : 32,) till 
all things shall have been put under 
His feet. Then the tokens shall be 
repeated with fuller and more signal 
manifestation, and the day of the Lord 
shall arrive. 

21. Whosoever. Meanwhile, during 
these latter days of portent, all of 
which point on to the hastening end, 
this is the covenant of the Spiritual dis- 
pensation, that whosoever — Jew or 
Gentile, bond or free — shall call upon the 
name of the Lord, as the Messiah made 
known by the prophets, (see Rom. 10: 
11-14, and 1 Cor. 1:2,) and with a re- 
liance on Him as made known in th<i 
Gospel, in His revealed character and 
office- work, as God in Christ the Sa- 
viour — shall be saved. So in Genesis 4 : 
26, it is recorded, "Then began men 
to call on the name of Jehovah," or 



GG 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



22 Ye men of Israel, hear these words : Jesus of 
i^ < Sii. 2,and Nazareth, a man approved of God among you p by miracles 
SaS/J an( l wonders and signs, which Grod did by him in the 
midst of you, as ye yourselves also know : 



by the name Jehovah, Lord. This can- 
not denote the beginning of public wor- 
ship, for it had begun before. But it 
must refer to the invocation of God 
under a special name "Jehovah," or 
His name, as that whereby He makes 
Himself known : His revealed name — 
thus acknowledging the attributes 
which He claims, and calling upon Him 
in the way and according to the plan 
prescribed in His "Word. ^ The Lord. 
This term is almost universally used 
in the New Testament to designate 
Christ as the Second Person of the God- 
head : and it is the term which is em- 
ployed in the Greek version of the Old 
Testament to translate "Jehovah." 
This is a strong verbal proof of Christ's 
Godhead. The passage in Gen. 4 : 26, 
agrees well with this. ^ Shall be saved. 
Salvation is proclaimed in Christ to all 
people. This is the glory of the latter 
times. It is not to any exclusive pale 
of a nation or a denomination, but to 
individuals — "whosoever will." Yet all 
who truly call upon the name of Christ 
will call upon Him as Prophet, Priest 
and King — will receive Him in all His 
offices in which he acts for the govern- 
ment and salvation of men, and will 
come unto Him, and embrace Him by 
faith for salvation. This is the invita- 
tion — " Look unto Me and be ye saved, 
all ye ends of the earth, for I am God, 
and there is none else." (Isa. 45 : 22.) 
Peter thus prepares them to hear who 
is the Lord who is to be called on for 
salvation. Observe. — (1) If such are 
thus to be saved, all others who refuse 
to call upon Christ and embrace His 
offered salvation, must be lost. "Nei- 
ther is there salvation in any other — 
for there is no other name given under 
Heaven among men, whereby we must 
be saved." (ch. 4: 12.) (2) Peter 
proclaims the coming wrath in prep- 
aration for the preaching of Christ the 
Saviour. 

22. Peter now goes on to proclaim 



Jesus of Nazareth as "the Lord" spo- 
ken of by Joel, — the only hope in the 
coming times of trouble, and the Christ 
the Messiah of their prophecies and 
hopes as a nation. Peter goes on to 
prove this great truth of Jesus' exalta- 
tion as Lord and Messiah, from three 
considerations. I. The miraculous at- 
testation and approval of Jesus, by 
God, through signs and wonders, &c. 
(vs. 22.) II. The Resurrection of Je- 
sus, (vss. 24-32.) III. The gift of 
the Holy Spirit (vss. 38-35,) from Him 
as the Risen Lord. For the 1st, He ap- 
peals to their knowledge of the facts, 
" as ye yourselves also know." (vs. 22.) 
For the 2d' he shows that whatever 
they might have thought of His death 
it was provided by God, and His Re- 
surrection by God the Father proved 
His Divine origin and mission — as it 
set the seal of the Godhead upon His 
Life and Death, indorsing all his 
claims. For the 3d, he points them to 
what is now passing before their eyes 
as the proof that He is risen, and that 
this which they now see and hear He 
hath shed forth. ^ Ye men of Israel — 
ye Jews. Whether native or foreign. 
^[ Jesus of Nazareth. This was the fa- 
miliar title of our Lord, which went 
with Him to His cross, as was predicted, 
"He shall be called a Nazarene." 
(Matt. 2: 23.) This title, which was 
given Him in reproach, Peter uses in this 
first preaching of His name. See John 
18:5-7. Seech. 22 : 8; 26 : 9. ^Ap- 
proved. Rather, demonstrated, accredited 
unto you — shown to be that which Ho 
claimed to be. (See vs. 19, note.) ^ Of 
God. It was important in arguing 
with the Jews to show that Jesus had 
the authoritative commission of the 
Father, whom they professed to worship. 
This was the point which Christ Him- 
self constantly ursredwith them. (See 
John 5: 19, 30, 36.) 1 Which God 
did. None but God could have done 
these miracles — as the raising of Jairus' 



A. D. 30.] 



CHAP. II. 



G7 



23 Him, i being delivered by the determinate counsel £^"2 
and foreknowledge of Grod, r ye have taken, and by wicked 

ch. 3: 18, and 4: 

hands have crucified and slain : r en. 5: 30. 



daughter find Lazarus, as well as of 
the widow's son; besides giving the 
blind sight by a word, &c. So Nic- 
odemus admitted, for himself as a ru- 
ler of the Jews, and for others, John 
3:2. It is idle to say that such mir- 
acles were attested by His doctrine and 
thus only were shown to be from God, 
and not from Satan — for Satan could 
not have wrought them — and if he 
could, then they would have been in 
themselves no attestation of Jesus as 
the Christ. And further, if we must 
wait to know of the doctrine whether 
it is good, before we can tell whether 
the miracle is from God or from Satan, 
when it is the worthiness and Divinity 
of the doctrine which we want to have 
attested by the miracle — then, how 
shall we know about the doctrine inde- 
pendently of the miracle which attests 
it? If we could, we should not need 
the miracle, for then we should know 
beforehand just what it comes to attest 
to us — and then, too, the miracle would 
have no important end to serve, and 
could be dispensed with. Observe. — 
Peter here shows that the whole course 
of the man Christ Jesus was ordained 
and carried through by the direct agen- 
cy and authority of the God of Israel. 
% Yourselves also. As well as we — or 
as in fact you know without being told. 
These facts He brings up to them as 
well known to themselves. The Jews 
did not dispute His miracles. They 
rather admitted them, but either as- 
cribed them to the agency of Beelze- 
bub, (Matt. 9: 34; Mark 3: 22,) or 
found fault with Him as breaking the 
Sabbath by working them. (John 
5: 16.) 

23. Him — This one — emphatic : the 
very one so divinely attested, to their 
certain knowledge. \ Being delivered 
— tudorov — delivered up. The term, in 
this form, is used only here. The verb 
is used in the New Testament of letting 
out a vineyard, and in no other sense. 
Here it conveys the idea of His being 
put into their hands by the voluntary 



plan of the Father. It was by no 
chance nor compulsion. He was not 
wrested from the Father's hands. He 
Himself was voluntary in it all. Ob- 
serve. — "Because the cross of Christ 
doth commonly trouble us at first 
sight, Peter declares to them that He 
suffered nothing by chance, nor be- 
cause He wanted power to deliver 
Himself, but because it was so deter- 
mined (and appointed) by God. For 
this knowledge alone, that the death 
of Christ was ordained by the eternal 
counsel of God, did cut off all occasion 
of foolish and wicked reflections, and 
did prevent all offenses which might 
otherwise be conceived." — Calvin. To 
the Jews the cross was a stumbling- 
block and an offense. They could not 
be reconciled to so shameful a death 
for the Messiah. They even at length 
invented the doctrine of two Messiahs 
— a suffering one and a victorious one. 
In no other way could they satisfy the 
plain pi-edictions of their Scriptures. 
But they did not see as we do, how 
both these features meet in one and 
the same Jesus of Nazareth. By 
the determinate counsel. By the definite 
Uoill) plan of God, or in accordance 
with that plan. God works according 
to a plan. Hence the Atonement it- 
self is definite and particular — not 
general without a plan — nor universal 
without a principle — but well defined 
in its application and execution. The 
verb is elsewhere rendered, " ordain- 
ed" — "declared" — "limiteth." See 
Acts 10 : 42; Rom. 1 : 4; Heb. 4 : 7. 
It means something fixed. " He hath 
determined the times before appoint- 
ed," &c. "He limiteth a certain day," 
&c. The dative has here the adverbial 
force, and indicates the cause or rule 
— .in either case referring the transac- 
tion to the definite, particular purpose 
of God to this effect. " The Son of 
man goeth as it is written of Him," 
&c, Luke 22 : 22, 23. This remark 
is now understood by Peter, as it was 
not when it was uttered. Whether the 



08 



THE ACTS OF 



THE APOSTLES. 



[A. D. 30 



act of delivering up be referred to 
Judas' betraying Christ, or God the 
Father giving Him into the hands of 
His betrayers, it is clearly attributed 
to the definite purpose of God — and 
this properly puts a new aspect upon 
it in the sight of these Jews to whom 
the cross was an offense. This shame- 
ful death, which seemed so inconsistent 
with the dignity of their Messiah, was 
in accordance with the previous* and 
settled design of God. See John 19 : 
10, 11 ; 10 : 18. And foreknowledge. 
' ' That Peter may teach that the counsel 
of God is not without reason, he coup- 
leth also therewith His foreknow- 
ledge." "God's works of providence, 
wherein He executeth His decrees, are 
His most holy, wise and powerful pre- 
serving and governing all His creatures 
and all their actions." His foreknow- 
ledge is not alone, nor is His counsel 
alone. It is neither without the other, 
but both concurring in the event and 
all the means by which it was brought 
about. All the steps were as much 
ordained and foreknown as the event 
itself. The event could not have been 
foreknown by God except as it was 
fixed. Nor was it foreknown merely 
as another's act uncontrollable, but as 
planned and provided for by Himself. 
It was. therefore, a wise foreknow- 
ledge, compassing all that belonged to 
it, with all the results, and arranging 
all the particulars, so that He was not 
disappointed or baffled in any thing. 
Nor can He ever be thwarted by wick- 
ed men, however dark and deep their 
plots against His cause. "His coun- 
sel shall stand, and He will do all His 
pleasure," Isa. 46 : 10. If Ye have 
taken — Having taken. God's secret 
decree did not make it any the less 
their free act. He now charges upon 
them their own voluntary deed. They 
found no excuse in the doctrine of de- 
crees preached by Peter. They knew 
they had acted without compulsion 
and according to their own impulse 
and choice. They had cried, "Away 
with Him, crucify Him," and probably 
some of those very persons were 
among Peter's hearers. And the 
Jews generally, " men of Israel," had 



fully indorsed the foul crucifixion. 
Observe. — Some men will have us 
deny that God decrees all things, or 
that He has any fixed and eternal plan, 
lest sinners make this a ground of ex- 
cuse. But Peter preached the doc- 
trine so as to exalt God, and to hum- 
ble men by the conviction that it is 
vain to fight against God, and that no 
plots of the wicked, or of Satan him- 
self, can circumvent or disappoint God. 

By wicked hands. Literally, By the 
hands of lawless ones — (dvo/uuv — wicked) 
— the Eoman soldiers — the heathen — 
outlaws. This made the death of 
Christ more ignominious, that it was 
by heathen hands. The Jews had 
urged Pilate to put Him to death, con- 
trary to his own convictions of His 
innocence — so that they had done it, 
through the Romans. They had not 
the right to put any one to death at 
that time. The sceptre had thus far 
departed from Judah, as the Shiloh 
had come. Besides, the ignominious 
punishment of crucifixion was owing 
to the heathen having done it. Yet 
for all this, the Jews were responsible, 
as Pilate would have released Him but 
for them. ^[ Have crucified. Literally, 
Having nailed Him up, (i. e. to the 
cross,) ye slew Him This unusual 
term is here employed to express the 
harshness and cruelty of the deed. 
Truly, it was a heathenish punishment 
— which the Jewish law would not tol- 
erate. It was, indeed, by the hands 
of the lawless. They were lawless in 
the sight of the Jews, as being Gen- 
tiles — but they were more truly lawless 
in this crucifixion of our Lord. Ob- 
serve. — (1) The doctrine of God's 
decrees is everywhere taught in the 
Scriptures, and it is a doctrine which 
exalts God to His proper control and 
government of the universe. (2) This 
is more than mere foreknowledge — and 
even foreknowledge implies something 
already fixed, else it could not be fore- 
known. (3) In this first Apostolic 
preaching the doctrine of the Divine 
decrees is boldly proclaimed, and it 
ought not to be covered up or kept 
back. (4) It is here preached in order 
to produce conviction. It is calculated 



A D. 30.1 CHAP. II. 69 



S VS. 3Z. 

ch. 3: 15, and 4: 
10. and in : 40: 



24 s Whom Grod hath raised up, having loosed the pains 
of death: because it was not possible that he should be and n- si? 54 ' 

holdeU Of it. Rom.,: 24, and 



1 Cor. 6:14. 



to make the sinner tremble, when he 
finds himself in the hands of such a God 
— Omniscient — Sovereign — Almighty. 
(5) It is also calculated to encourage 
him that this throne is "the throne of 
grace." Hence, they who refrain from 
preaching this doctrine, for fear that 
the sinner may frame an excuse from 
it, reject this Scriptural example, and 
follow their own device. (G) The 
preaching of God's decrees, not as a 
mere theological point, but as a prac- 
tical matter, showing the greatness of 
the God against whom they had freely, 
and willfully, and awfully sinned, re- 
sulted in the conviction of these multi- 
tudes. It was the Scriptural truth which 
the Holy Spirit blessed to their con- 
version. (7) We see that God's decree- 
ing any act of men does not fix the act 
alone, but takes in all the circumstan- 
ces leading to the act, from the very 
beginning. And part of the decree is, 
that the sinner shall act in pursuance 
of his own choice — without compul- 
sion. Hence, there can be no less sin- 
fulness in the deed, on account of the 
decree of God, since He decreed that 
it should be done freely and from 
choice. The actors in this awful crime 
were not conscious of being moved to 
do it contrary to their will. It was 
done by their own impulse. They knew 
this to be so, and hence they make 
no excuse on the ground of God's de- 
cree, though it was so boldly admitted 
and preached by Peter. The sinner is 
fully responsible' for his sins, yet he 
cannot thwart the plans of God. And 
the thought of this offended Judge 
compassing his path and his lying down, 
and being acquainted with all his ways, 
might well make him tremble. Yet 
how encouraging to know that God's 
will "is good will to men" — and that 
while He "will be gracious to whom He 
will be gracious," yet He will be gra- 
cious to " whosoever will." 

2-1. The Apostle now urges the sec- 
ond point— that God the Father had 



not only predetermined the death of 
Jesus, (of which they had been the 
guilty perpetrators,) but had also 
raised Him from the dead. The Re- 
surrection of Christ set the infallible 
seal of God upon His claims and Bis 
work. Hence it was the great fact 
of which the Apostles were to be wit- 
nesses, and which they were to preach. 
And here it is pressed as proving to 
the Jews that Jesus was commis- 
sioned by the Father, Raised up. 
The word here used is the same 
which in the substantive form means 
"resurrection," and it is the raising up 
from the dead that is here referred to, 
as is also plain from the connection. 
He comes afterwards to use this fact in 
explanation of this miraculous out- 
pouring of the Spirit, verses 32-33. 
^ Having loosed. God raised Him up 
from the grave, having loosed the cords, 
or bands of death, in which the Lord 
was held captive. The term here ren- 
dered pains, is translated sorrotvs in 
Matt. 24, 8, and travail in 1 Thess. 5 : 
3. In the Old Testament it is used 
to translate the Hebrew word that 
means (1) cords, or bands — and (2) 
the pains of travail. It is found in Ps. 
18 : 5, in this same connection — "the 
snares, bands, or pains of death." And 
the phrase here is based on this usage 
of the LXX. so that it would mean the 
nets or bands in which death held the 
Lord Jesus. See Ps. 116 : 3. If Be- 
cause. A reason is here given for this 
release, that it ivas impossible, according 
to the plan of God, as it was, indeed, 
also according to the essential life of 
Christ, who is the Resurrection and 
the Life, that he should be holden by it. 
It was also impossible, according to the 
Scriptures. The impossibility did not 
belong to the peculiar constitution of 
Christ's bod}', nor did it pertain simply 
to the Divine nature of Christ,, for in 
such case,it would have been equally im- 
possible for Him to die. But, "through 
death He destroyed him that had the 



70 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



1 Cor. 15:15. 

Gai! r i: 4 i. w ' 25 For David speaketh concerning him, *I foresaw the 

coiI^iV. 20 " Lord always before my face, for he is on my right hand, 

He T b he i5 S, :2o. 10- that I should not be moved : 

1 Pet. 1:21. 
t Ps. 16: 8. 



power of death, that is, the devil." 
Heb. 2 : 14. " He hath the keys of 
death and of hell." Rev. 1 : 18. 

25. For. The Apostle proceeds here 
to show the impossibility according to 
the Scriptures, that Christ should have 
remained under the power of death. 
He here proves from the 16th Psalm, 
that such special exemption from the 
power of the grave was promised to the 
Messiah as a high personal peculiarity. 
This very fact characterized His case, 
as he goes on to assert, appealing to 
His fellow Disciples as witnesses of 
these things. ^[ Concerning Him — In 
reference to Ilim. There is every rea- 
son to suppose that David has the Mes- 
siah in mind in this passage. True, 
the prophets often " searched what or 
what manner of time the Spirit of 
Christ, which was in them, did signify 
when it testified beforehand the suffer- 
ing of Christ and the glory that should 
follow." (1 Peter 1: 11.) The pas- 
sage stands here on record as it was to 
have its fulfillment in Christ. The 
Jewish Rabbis who acknowledged the 
reference of many of the Psalms to the 
Messiah, did not generally so under- 
stand this at that time. David here 
expresses his high confidence in God's 
peculiar promises respecting him — 
stretching as they did to perpetuity. 
The promise that he should never fail 
of a son to sit upon his throne he saw 
fulfilled in Christ, (vs. 30,) and here he 
spake of Him, yet as though he were 
speaking of himself. He spake here 
as a prophet, (vs. 30,) setting forth his 
great successor, the son of David. All 
the terms of this prophecy were never 
fulfilled in David himself, for he saw 
corruption. Often when he spake of 
himself, the Spirit of Christ which was 
in him spake of Christ rather, as He 
in whom the prediction wa3 most emi- 
nently to be fulfilled. Peter shows in 
vss. 29-31, that this passage could not 
have referred to David, but to Christ. 



And Paul, in ch. 13 : 30, takes the same 
ground, and declares it to have sole 
reference to the Messiah. There is 
here, therefore, a direct prophecy of 
what was so remarkably fulfilled in 
Jesus, and it is one of the most stri- 
I king predictions of Holy Writ. ^[ / 
! foresaw. This is commonly rendered, 
"I saw before me" — as being near at 
hand — a present God — looking unto 
Him, as my available helper. The He- 
brew reads, "I have placed Jehovah 
always before me." Here the Greek 
particle in the verb refers rather to 
time than to place. The latter is ex- 
pressed in the separate words evuitiov 
fiov. In ch. 21: 29, the same verb is used, 
and not elsewhere in the New Testa- 
ment, u For they had seen before with 
him," &c. where also it refers to time, 
(beforehand. ) The Psalmist here inti- 
mates that prophetic forecast by which, 
through the Divine Spirit, He brought 
Jehovah (Christ) before his face, and 
thus he expressly declares the prophetic 
nature of the remarkable passage. It 
means, 11 1 had vividly present to my 
mind" by prophetic foresight. Al- 
ways — continually, as an ever-present 
God. His faith fixed upon Christ " and 
He was the end of his conversation, the 
same yesterday, to-day and forever." 
(Heb. 13:8.) *\\ For — Because. He now 
states what he saw in Him to engage his 
confidence. *\\ On my right hand. The 
right is the position of power and fa- 
vor. Ps. 73 : 23 ; Ps. 110 : 1 ; Ps. 121 : 
5. The right side is spoken of as the 
favorable side, (Luke 1: 11.) He who 
stands on our right hand is understood 
to be our dependence and strength. 
^ That I should not be moved. This is 
the effect of such a trust, in the expe- 
rience of the Psalmist. It keeps him 
from being seriously disturbed either 
in his affairs or his feelings. "Thou 
wilt keep him in perfect peace whose 
mind is stayed on thee, because he 
trustethinthee." (Isa. 26:3.) Christ 



A.. D. 30.] 



CHAP. II. 



71 



26 Therefore did ray heart rejoice, and my tongue was glad; 
moreover also my flesh shall rest in hope : 

27 Because thou wilt not leave my soul in hell, neither wilt thou 
suffer thine Holy One to see corruption. 



is on our right hand for this purpose, 
and because he is there, this is the ef- 
fejt upon our mind. The verb is used 
sixteen times in the New Testament, 
and in every other case is translated 
" shaken," except ch. 17: 13, where it 
is rendered " stirred up." 

26. Therefore. David here expresses 
his triumphant confidence and joy in 
God, as he foresaw Christ in whom the 
promises to him should be fulfilled. 
The Hebrew reads, ''therefore my heart 
is glad." \ My tongue. Hebrew, my 
glory — meaning the soul, which they 
thus spoke of as their proper glory. 
And the tongue, as giving expression to 
the soul, is here substituted, while the 
sense is the same. (See Ps. 30: 12.) 

Was glad — was exceeding glad. 
if Moreover also. Literally, But fur- 
ther also. This is the climax. Heb. 
Yea, surdy. My flesh. My body, as 
distinct from the soul, with which it is 
here associated. ^ Shall rest. This 
term is used elsewhere three times in 
the New Testament, and in each case 
of the birds lodging in the branches of 
a tree. It expresses a secure lodg- 
ment — for it has reference to their ta- 
king safe shelter there, and yet it car- 
ries in the very form of the word the 
idea of a temporary lodgment; corres- 
ponding exactly to the Hebrew term, 
which is based on the word "tabernacle," 
and then means "to dwell safely." This 
describes precisely the Psalmist's idea, 
that his own flesh should rest in hope 
—because His greater self — His Di- 
vine antitype — the New Testament 
David, had this full security of a prompt 
Resurrection. But especially, (2) 
Christ's flesh should lodge in the grave 
temporarily, as a bird on the bough, 
yet securely as safe from corruption, 
because of this Divine pledge to which 
he refers. This language, in the lower 
measure, might be understood of him- 
self, yet it is so connected with the 
higher and fuller reference to Christ, 



to whom alone some of the terms can 
apply, and who alone can exhaust the 
meaning, that it shows us David speak- 
ing prophetically of Christ, whom he 
knew as having been promised to him 
as "the fruit of his loins to sit upon 
his throne." vss. 30-31. 

27. My soul. In the Hebrew this 
term is commonly used for myself — my 
life, but in an emphatic sense. The 
meaning of this clause is, " Thou wilt 
not leave, or rather, give up, abandon 
me — myself to hell." *ft In hell. Rather, 
to the dark abode of the dead. The He- 
brew term does not mean the grave. 
There is another word for that. This 
is a general term, and denotes the in- 
visible world of the dead, without refer- 
ence to the happiness or misery. The 
Hebrew term means the pit, as a gene- 
ral receptacle or place of the dead. 
The Greek term means originally a 
dark region, where disembodied spirits 
were believed to dwell. There is an- 
other term in both languages for 
"hell," as a place of fiery punishment, 
yeevva, Gehenna, Matt. 5 : 22 ; Luke 
12 : 5. In the Revelation the phrase 
is " death and hell." Rev. 1 : 18 ; 6 : 
8; 20 : ]3, 14. In Luke 16 : 23, 
where it is used of the rich man, the 
general term is defined, " In hell he 
lifted up his eyes, being in torme?:ts. ,, In 
the world of spirits he was in torments. 
Here, however, it is to be understood 
in the general sense. " Thou wilt not 
leave me among the dead." This was 
the triumphant confidence expressed 
by the Psalmist, with special and pro- 
phetic application, however, to Christ, 
who was to come from his loins, and 
who was, therefore, at that time in 
his loins, as " Levi was in the loins 
of Abraham, when Melchizedek met 
him." Not suffer — alloio, permit, 
give up. ^ Thine Holy One — "ooibv gov. 
Some read this in the plural, (in the 
Hebrew,) as though it were " thy holy 
ones." But the Jews who denied the 



72 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



28 Thou hast made known to me the ways of life; thou shalt 
make me full of joy with thy countenance. 

29 Men and brethren, || let me freely speak unto you ^ 0r > Ima »- 
u of the patriarch David, that he is both dead and buried, SSfSt tiV ' 
and his sepulchre is with us unto this day. 



reference to Christ, would have a mo- 
tive for so altering the text. Yet, if 
wo read it in the plural, it only em- 
braces God's people with Christ as in- 
cluded in Him, and sharers of His 
llesurrection. The term means rather, . 
" Thy beloved one," or favorite, corres- 
ponding thus with the phrase "belov- 
ed Son," as applied to Christ in the 
New Testament. It is used, however, 
rather as the personally Holy One, as 
in Heb. 7 : 26, " Who is holy, harm- 
less, undefiled and separate from sin- 
ners." Rev. 15 : 4, "For thou only 
art holy." When the devils speak of 
Christ as " the Holy One of God," a dif- 
ferent term is used, meaning original- 
ly "separated to a sacred use" — conse- 
crated — set apart — expressing official 
holiness, while the term here used de- 
notes rather, pei-sonal holiness. David 
here loses himself in Christ. ^ To see 
corruption. That is, to experience pu- 
trefaction, rottenness, such as is natu- 
rally experienced in the grave. The 
confidence is, that God would not give 
Him up to the world of spirits — nor 
permit His Holy One (Jesus,) to re- 
main so long in the grave as to see or 
experience decay. Of course, it was a 
prompt and triumphant Resurrection 
that was predicted for David's greater 
Son ; and it was by this means that 
the promise was to be fulfilled to him 
of not failing of a son to sit on his 
throne, (vs. 30.) This clause could 
not possibly apply to David himself 
personally, (Job 19 : 20.) 

28. Thou hast made known. Hebrew, 
Thou wilt make known. This refers to 
the Resurrection of Christ (vs. 30,) as 
future in the eye of the Psalmist, but 
as past in the eye of the Apostle. 
Under the same Spirit of Inspiration, 
this appropriate variation is made, to 
express the more advanced sense as 
now actually fulfilled. ^[ The ways of 
life. The way by a blessed and glori- 



ous Resurrection from the dead, to life 
in the highest sense. This is the sense 
in which Peter understood the Old 
Testament passage, and he spake un- 
der the guidance of the Spirit. And 
this was the way, also, for His people. 
"Christ is the Resurrection and the 
Life." The way was shown, or made 
known to Christ by personal experi- 
ence, as no one before Him had trod- 
den that way by which He found out 
eternal redemption for us, Heb. 9:12. 
IT Full of joy with thy countenance. In 
the Hebrew, " Fullness of joy before thy 
face — pleasures at thy right hand for 
evermore." This is the blessed hope 
of Ascension and a blessed life beyond 
the Resurrection. In the mouth of the 
Messiah this expresses His confidence 
in " the joy that was set before Him," 
the happy anticipation of which led 
Him to " endure the cross, despising 
the shame," (Heb. 12 : 2.) It was a 
fullness of joy from the Divine Pre- 
sence. He is "set down on the right 
hand of the throne of God." In a 
smaller measure and in Christ, every 
Christian may say, " I shall be satis- 
fied when I awake with thy likeness," 
Ps. 17 : 15. Christ will welcome each 
to " enter into the joy of his Lord," 
Matt. 25 : 21 : Eph. 1 : 20-22. 

29. The Apostle proceeds now to 
show the application of this prophetic 
passage to Christ, on the ground that 
it cannot apply to David personally, 
and can have its fulfillment exhausted 
only in Christ. \ Men and brethren— 
Lit., Men (who are) brethren, according 
to the flesh — brothers — Israelites. This 
application is introduced in a most 
conciliatory way. \ Let me, &c. Ra- 
ther, It is lawful — I may properly speak. 
TI Freely. Rather, with boldness, with 
freedom — without any charge of disre- 
spect to David. Great and honored as 
David confessedly was, yet he was ad- 
mitted to be dead and buried, and re- 



A. D. 30 ] 



CHAP. II. 



73 



30 Therefore being a prophet, x and knowing that G-od 
had sworn with an oath to him, that of the fruit of his ^ 
loins, according to the flesh, he would raise up Christ to f 0 £ 
lit on his throne ; 



raainiug in his sepulchre without hav- 
ing had a Resurrection. He calls him 
here, " the Patriarch David,' 1 '' out of 
highest respect. The title was com 
monly applied to the twelve patriarchs 
— Abraham, Isaac and Jacob, &c, as 
founders and fathers of the nation, 
Ileb. 7:4; Ex. 7 : 8, 9. Peter gives 
this title to David as the most illustri- 
ous head of the nation, its most glori- 
ous king — the founder of the royal 
lino. He was, also, the most exalted 
type of Christ, the lineal father of the 
man Christ Jesus, though he called 
Him Lord. \ Dead and buried. The 
fact is recorded in the Old Testament. 
Prom 1 Kings 2 : 10, and Heb. 3 : 16, 
we learn that David was buried at Je- 
rusalem, in the city of David, on Mount 
Zion, the stronghold of Zion, 2 Sam. 
5 : 7. The kings were commonly bu- 
ried there. The tomb of the kings is 
now shown outside the city. Jerome 
speaks of David's tomb on Mount ZiOn 
as having been visited in his time, in 
the 4th century. Josephus says that 
it was robbed of its treasures by Hyr- 
caaus, the high-priest, who took out 
of it three thousand talents. Herod 
afterwards further despoiled it. Cut 
Peter appealed to their well-establish- 
ed belief that David had not risen. 
Henje the passage could apply not to 
David personally, but to Christ. The 
patriarch, who died over a thousand 
years before, had seen corruption. 
According to the Apostolic interpre- 
tation, a class of prophecies which 
might seem to refer to David are un- 
derstood as fulfilled in Christ. The 
building up of the Christian Church is 
the building up of the tabernacle of 
David, &c, ch. 15 : 15-17. 

30. Peter now shows how David 
could have spoken in this way, and 
how his language is to be understood. 
It is a prophetic reference to Christ. 
First of all, David was a Prophet — a 
foreteller of future events under Di- 



vine inspiration. Hence, he was able 
to predict this of one who was to come 
so long after him. If he had not been 
a prophet, he could not have referred 
in this passage to Christ. That he 
was inspired, Christ Himself declares. 
(Mark 12: 30.) See also 2 Sam. 7: 
12; 23: 2. See ch. 1 : 18 ; 4 : 25, 
where the Holy Ghost is said to have 
spoken by the mouth of David. If And 
knowing. It had been made known to 
him by God in the promise. He was 
sure that God had sworn with an oath 
to him that he should never fail to 
have a son to sit upon his throne. See 2 
Sam. 7: 12-16, where he received this 
information from the prophet Nathan. 
See Ps. 132 : 11 ; 89 : 35-37. Besides 
this, he knew as a prophet that this 
was to be fulfilled in Christ, and he 
foresaw this very event of Christ's Re- 
surrection, vs. 31. In Ps. 89: 3-4, 
this covenant is distinctly recorded. 
He knew that it was to be of the fruit 
of his loins — that is, of his lineal de- 
scendants according to the flesh. Solomon 
was his immediate son and successor ; 
and some passages which refer directly 
to Solomon are applied in a further 
and fuller sense to Christ. (Heb. 1 : 
5.) Christ was descended from Da- 
vid according to the flesh, but accord- 
ing to the Spirit he was of a higher 
nature, and was " declared to be the 
Sou of God with power by His Resur- 
rection from the dead." Rom. 1 ; 3-4. 
*fi Raise up Christ. David plainly 
looked forward to the coming Messiah, 
as we see from the more explicit Mes 
sianic Psalms— as Ps. 2, 110, 22, 72, 45, 
16, 40. Some editions leave out these 
words as not found in some MSS. and 
found in others with so many variations 
as to make it possibly a marginal note of 
explanation that has crept in the text. 
In such case it would read " that God 
had sworn with an oath to him from 
the fruit of his loins that there should 
sit upon his throne," In the next 



74 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



31 He seeing this before spake of the resurrection of 
Christ, y that his soul was not left in hell, neither his flesh 
did see corruption. 

32 z This Jesus hath Grod raised up, a whereof we all 
are witnesses. 



verse it is plainly declared that David 
foresaw Christ as promised here, and 
thus spake in this prophetic Psalm of 
His Resurrection. The Jews in the 
time of our Lord so understood the Old 
Testament predictions, and looked for 
the Messiah to come from the family 
of Diivid. The children had been so 
instructed that they sang hosannas to 
Him as "the son of David." (Mark 
11:9.) See Matt, 12:23; 21:9; 22: 
42-46 ; Mark 11 : 10 ; John 7 : 42. It 
was seen that these promises to David 
could not be exhausted in the case of 
Solomon, or of any line of successors. 
And David's kingdom that was to have 
no end could not be that kingdom 
which was divided under Rehoboara, 
and which fell less than 400 years after- 
wards. It came to be understood as the 
Kingdom of the Messiah which Daniel 
predicted, which was to be forever. 
He knew that in that promise Christ 
was meant, the Messiah of the Old Tes- 
tament, who was to be raised up espe- 
cially to occupy the throne of the cov- 
enant people. He was to be ' 'raised up' ' 
miraculously from the dead for that pur- 
pose. Ps.132: 11; 89: 35-37. As the 
New Testament Israel are the true peo- 
ple of God, (Rom. 1 : 28 ; 9 : 6,) and as 
the Christian Church is the tabernacle 
of David, (ch. 15: 15, 17,) so Christ is 
the successor of David upon his throne. 
The Apostles and Christ Himself show 
plainly that this is the interpretation 
of these Old Testament terms in their 
New Testament sense, as the Old Tes- 
tament constantly pointed forward to 
the New as its substantial explanation 
and fulfillment. 

31. Seeing this before. Rather — 
foreseeing this. It is here distinctly 
declared not only what David spake, 
to stand on record for future ages, but 
what he saw beforehand. Unless Da- 
vid had some positive foresight of the 
Messiah, as referred to in this remark- 



able promise, why should it be here so 
expressly mentioned that he saw this 
before ? There is here a repetition of 
what had just been said in the terms, 
" being a prophet and knowing." He 
knew by the spirit of prophecy, by 
which he spake, as the prophets did 
not always know. It is not necessary 
to suppose that David had a clear fore- 
sight of all the particulars of Christ's 
Resurrection, but as he was searching 
what or what manner of time the Spi- 
rit of Christ which was in him did sig- 
nify, when it testified beforehand the 
sufferings of Christ, and the glory that 
should follow, the event itself seems 
to have been disclosed to him through 
these remarkable words. ^ That His 
soul. The soul of Christ — the Messiah 
— and not that of David. 

32. What David thus foresaw had 
indeed come to pass. This Jesus (who 
is thus proved to be the Messiah of the 
Old Testament,) hath God raised up ac- 
cording to the promise, and according 
to David's substantial foresight of the 
case. What was prophecy had now 
become history. Jesus of Nazareth 
was of the lineage of David, and was 
born in the city of David, according to 
the predictions respecting the Messiah. 
And now at length He had been raised 
up, (from the dead,) so as to sit forever 
on the throne of David — so as to oc- 
cupy the throne of the true covenant 
people, as " David their king," Hos. 3 : 
5 ; Ezek. 37 : 24. Whereof, ov. Of 
whom — or, of which fact. It may mean, 
" whose witnesses toe all are," namely, as 
being the Risen Lord — for He was seen 
by more than five hundred brethren at 
once, (1 Cor. 15: 6,) including, most 
rrobr.bly, this hundred and twenty. 
This rendering substantially involves 
the other— "<?/ which fact " — namely, 
that God had raised up this Jesus from 
the dead, and thus had put His seal 
upon Hi3 finished work, We all. 



A. D. 80.] 



chap. n. 



75 



33 Therefore b being by the right hand of God exalted, ^;& 9 j a '. 
and "having received of the Father the promise of the andis^e^iid 
Holy Ghost, he d hath shed forth this, which ye now see 1^1'™' 
and hear. Ipti-'^ 5 ' 



Referring first to the Apostles, who 
were appointed for this very purpose 
of bearing public testimony to the 
vital fact of Christ's Resurrection, and 
then to the company of Disciples who 
had also seen the Lord. Observe. — 
(1) This testimony was to a plain mat- 
ter of fact, as to which they could not 
have been deceived. Christianity is 
amply attested as historically true — 
even in its miraculous features. The 
Resurrection of Christ was a great 
miracle, and this fact was witnessed 
to, so as to be beyond doubt. (2) So 
many saw and conversed with Christ, 
after His Resurrection — saw Him eat, 
and heard Him speak — that the evi- 
dence was most conclusive. 

33. Therefore. Peter comes now to 
show that the miraculous events of 
Pentecost were from the Risen Lord, 
and a proper fruit of His Ascension. 
From the well attested fact of Christ's 
Resurrection, the Apostle points to 
His Ascension as a necessary conse- 
quence — showing that — as the Risen 
Lord, who was raised from the dead in 
order to be exalted to Heaven — He 
there, at the right hand on high, had 
received the very gifts which He dis- 
pensed to men, and that this would 
fully account for all the wonders at 
Pentecost. ^ By the right hand. The 
d;itive here may express either the 
cause or the locality. In vs. 34, the 
locality is referred to in the prophecy 
as though it were meant here. But it 
is also an important idea, included in 
this, and elsewhere expressed, that 
this was done by the God of the Jews, 
whom they acknowledged and wor- 
shiped, and that, therefore, they were 
bound to own Jesus as their Messiah. 
^ Exalted. Christ's exaltation con- 
eisteth in His Resurrection andiYscen- 
eion, as the very opposite of His hu- 
miliation. "Him hath God exalted, 
with His right hand, to be a Prince 
and a Saviour, to give repentance to 



Israel, and remission of sins," (ch. 5 : 
31.) Having received. So the Psalm- 
ist prophetically sings, " Thou hast 
ascended on high — thou hast led cap- 
tivity captive, and received gifts for 
men," Ps. 68: 18. The Holy Spirit 
was promised to Him "without meas- 
ure," as the fruit of His finished work, 
and as the result of His glorification, 
(John 3:34.) "If I depart," said 
He, "I will send Him unto you." 
" Whom I will send unto you from the 
Father." "Whom the Father will 
send unto you in my name," (John 
14: 26; 16: 26.) This promise was 
called by Christ, "the promise of the 
Father," (ch. 1:4.) ^ The promise of 
the Holy Ghost — means the promised 
gift of the Holy Spirit to be sent down 
upon the Church. "It was not yet, 
(while Christ was on earth,) becnuse 
He was not yet glorified." (John 7: 
39.) Its bestowment was dependent 
upon His exaltation to the right hand 
on high. He received it accordingly 
when He ascended, and so also He 
shed it down, f Shed forth. Poured 
out, (according to the promise, vs. 17.) 
This was only His dispensing of what 
He had received, according to the 
promise of the Father. He had pur- 
chased this Divine gift for men, Ps. 
68: 18. In vs. 17, it is called " My 
Spirit." Here, "this" refers to that 
gift. And its outpouring thus, as they 
had seen and heard, was only what 
was to have been expected, and what 
had been fully provided for. In vs. 
17, it is God who pours it out. Here 
it is Christ — who is God therefore. 
^ Which ye. "Ye" is here emphatic. 
Their witness also he would thus chal- 
lenge to the facts. 5[ See. This may 
imply that there Avas something of the 
miraculous appearance visible to the 
multitude — as the tongues of flame. 
But it is objected, that in such case 
they could not have attributed the ef- 
fects to drunkenness, as in vs. 13, The 



76 



THE ACTS OP* THE APOSTLES. 



[A. D. 30. 



34 For David is not ascended into the heavens : but he 
saith himself, e The Loud said unto my Lord, Sit thou on 
my right hand, 
L3, 35 Until I make thy foes thy footstool. 

36 Therefore let all the house of Israel know assuredly, 



outward effects upon the Disciples 
were visible, at least; and we rather 
infer that as the tongues were to be a 
sign to the unbelieving, the visible 
symbols would be for them also. And 
nothing is too unreasonable for unbe- 
lieving men to assert, even in the face 
of miracles, as in vs. 13. ^ Hear. 
The hearing would refer, of course, to 
the languages spoken, vs. 8. All 
these miraculous manifestations, says 
Peter, have been sent down by Christ 
Jesus — the Risen Lord. 

84. Peter now presses upon them the 
conclusion, that this outpouring is to be 
referred to the Resurrection and Ex- 
altation of Christ, which David's pre- 
diction in Ps. 110: 1 distinctly contem- 
plated, and the language could not be 
applied to David himself, For. He 
goes on to show that Christ is exalted, 
(vs. 33,) for David is not thus exalted, 
and Christ alone could be referred to 
by David in the Psalm. David had, 
indeed, gone to Heaven, but had not 
ascended, as Christ ascended in his body, 
nor for this purpose, to be enthroned 
for the conquest of his enemies, vs. 35. 
Yet, though this passage has not been 
fulfilled in the case of David, the 
Psalmist gives the explanation himself, 
that it has another and higher fulfill- 
ment. ^ But he saith himself. This is 
what David expressly says, in the 
Psalm 110: 1. He speaks of Jehovah 
as saying unto his (David's) Lord, which 
was the Messiah, " Sit thou," &c. Ob- 
serve. — Jesus had used this very pas- 
sage to confound IPs enemies, "David 
therefore himself (He said,) calleth 
Him Lord, and whence is He then his 
Son ?" Mark 13 : 30-37. Besides this, 
Jesus says that David so spake "by the 
Holy Ghost," which is the same as to 
say that David was Divinely inspired 
and spake under the influence of inspi- 
ration. Peter shows that David, by 
this language, called the Messiah his 



Lord, and that this was the very same 
Person whom Jehovah exalted to His 
right hand, vs. 33 — that David there- 
fore looked forward to the glorious ex- 
altation of this Person — his Lord, who 
was also his Son — and that this is ful- 
filled only in Christ Jesus. Therefore, 
it is clear from his own words, that Da- 
vid acknowledged the same Person who 
was his descendant according to the 
flesh, as being his Lord and superior — 
the Son of God. Rom. 1 : 3-4. The 
use which our Saviour made of this 
prophetic language of David to silence 
His persecutors, shows that the pas- 
sage was commonly applied by them 
to the Messiah. Observe. — Jesus, 
alone, is He who is both David's Lord 
and Son. T[ My right hand. To sit on 
the right hand of a king, meant to 
share in his dominion. Sec Heb. 1 ; 3 ; 
10: 12 ; 1 Peter 3 : 22 ; Rom. 8 : 31 ; 
Mark 16: 19; Phil. 2: 6-11 ; Eph. 1 : 
20-23. This dominion, however, is not 
that original partnership in the throne 
which the Son of God has, as the Sec- 
ond Person of the Trinity. It is a sta- 
tion to which He is "exalted" as Me- 
diator, in pursuance and reward of His 
Mediatorial office-work. (Phil. 2 : 6- 
11 ; Heb. 12 : 2.) This right hand seat 
of dominion He fills as the Incarnate 
Lord — the God-man — as exalted far 
above all angelic principality and power 
— and made Head over all things to the 
Church. This fact makes the argu- 
ment of Peter most appropriate. He 
shows now that this exaltation of Je- 
sus after His Resurrection is that which 
was predicted and had been fulfilled. 

36. Therefore. Peter now presses 
upon his Jewish hearers the fair infer- 
ence from all that had been seen and 
heard by them, and testified and proved 
from the Scriptures — that is, that they 
were bound to recognize the fulfillment 
of their own prophecies in this very Je- 
sus as the only Person to whom they 



A. D. 80,] 



CHAP. II. 



77 



that God f hath made that same Jesus, whom ye have /ch - 5:31 - 
crucified, both Lord and Christ. 

37 T Now when they heard this, s they were pricked in \\ g; 



could apply. This is the point which 
Peter lays clown as proven, and which 
he urges them to understand and ad- 
mit, that God, the Father, whom they, 
the house, or family, or people of Israel, 
worshiped, had exalted this same Per- 
son Jesus, whom they had wickedly 
crucified, to be both Lord — that is, 
Sovereign and Partner of the throne — 
and Christ the Messiah. If All the house 
of Israel. All the household, or peo- 
ple from this covenant family of Israel. 
He appeals to these, for the people 
(assembly) were "Jews and prose- 
lytes," and the proofs which Peter had 
brought forward were such as they 
ought to admit. ^ Know assuredly. Let 
them certainly know, as admitting of no 
mistake. If God. The Father, spoken 
of in vss. 32, 33, whom the Jews ac- 
knowledged and professed to worship — 
the God of Israel. Thus Peter met 
them on the ground of their own Scrip- 
tures, and showed that by their own 
religion, it was necessary for them 
to admit all the claims of Christ, and 
to admit these events of the Pentocost 
as the doings of the Risen, Exalted 
Lord. Hath made, &c. Hath consti- 
tuted — hath appointed or made Jesus to 
be. The exalted office and station 
which Jesus held came from the au- 
thority and appointment of the God of 
the Jews — and thus they were bound 
to recognize Him. ^ That same Jesus. 
The words here are the same as in vs. 
32, "This (very) Jesus." Peter means 
to press this point, that this very same 
Person known as Jesus of Nazareth, 
whom they, the house of Israel, the 
people of God, had lately crucified, is 
He whom the Father had exalted to 
greatest authority and dignity, as the 
glorious Messiah predicted in their 
Scriptures. <| Have crucified. Thus he 
charges them with the awful impiety 
of crucifying Jesus, while he shows His 
exalted character as their long promised 
King and Messiah. ^ Both Lord. The 
Jewish people had long expected the 
Messiah to come as their Sovereign, 
7* 



filling the throne of David — a great 
King of kings. Peter points them to 
the fact that all these predictions were 
accomplished in this very Person, and 
that this outpouring of the Spirit is the 
evidence of His having been exalted to 
the right hand of power. This fact 
was calculated to alarm them — for if 
they had, indeed, treated so cruelly 
this exalted Personage, who had been 
raised by the Father to such a throne 
of power, what should become of them? 
Observe. — The Lord Jesus occupies 
a throne. This may well alarm those 
who trample upon His claims and 
crucify Him afresh. But it is " the 
throne of grace," and this may yet en- 
courage the vilest sinners to accept 
His offered salvation, And Christ. 
That is, Messiah — the glorious, anointed 
One whom their nation had all along 
expected, and in whom they had set 
their highest hopes. If now they had 
treated Him so cruelly, and had even 
crucified Him, they had not only slain 
their own Lord — the hope of Israel — 
but had made this exalted, glorious 
Sovereign their enemy and their indi- 
vidual destruction might be expected. 
Observe. — Peter, in all this discom*se 
set forth the great, simple facts about 
this well known Person, and brought 
them home to his hearers as to their 
part in the matter. And they were 
led to inquire for salvation and to be- 
lieve in this same crucified Jesus. 
What a proof that the Omnipotent 
Spirit wrought in their hearts to pro- 
duce such results, making them give 
up their deep-seated and bitter preju- 
dice and unbelief upon the testimony 
of this Galilean preacher. 

37. Heard. It was the hearing of 
these undeuiable facts which moved 
them, through the power of the Holy 
Ghost, Rom. 10: 17. f Were pricked. 
The peculiar term here used, and only 
here, corresponds to our English term 
compunction, and means to prick or 
pierce with any sharp pointed instru- 
ment, the effect of which is sharp and 



73 



THE ACTS OF THE APOSTLES. [A. D. 30. 



ch. 9:6. and i6: heart, and said unto Peter and to the rest of the 
apostles, Men and brethren, what shall we do ? 

ch L 3: e J 4: 47 ' 38 Then Peter said unto them, h Repent, and be baptized 
every one of you in the name of Jesus Christ for the 

remission of sins, and ye shall receive the gift of the Holy Ghost. 



sudden pain. This was the feeling 
produced upon their hearts. _ They 
had a painful sense of their sin and 
danger. " This," says Calvin, "is the 
beginning of repentance." "Repent- 
ance unto life" commonly begins with 
a true sense of one's sins. It is plain 
that they had a deep and painful con- 
viction of their danger also, as they 
cried out for a way of being saved. 

(1) They saw the dreadful part which 
they had had, each for himself, in the 
death of Christ. (2) They saw that 
this person whom they had crucified 
was the adorable Messiah. (3) They 
saw that the last times were at hand. 
(4) They saw that they had incurred 
the just displeasure of God Almighty, 
and had put to death the Prince of 
Life, their only deliverer. This was 
calculated to send distress to their 
hearts. But they saw, also, that the 
promises were fulfilled, and that the 
Messiah had come, f Men and breth- 
ren. Men, who are brethren — no longer 
despised as Galileans, (ch. 1 : 7) — no 
longer charged with being drunk with 
wine, (vs. 13.) What a sudden and 
entire change was this in their feelings 
toward these Disciples. Observe. — 
True conviction of sin works such a 
change toward ministers and members 
of the Church. Those who lately re- 
viled them are not ashamed to entreat 
them for counsel and instruction, 
f What shall we do 9 This is the inquiry 
of men who were filled with anxiety 
and alarm, not knowing which way to 
turn, or what must be done. True 
conviction of sin leads to anxious in- 
quiry for the right course to be pur- 
sued in such extremity. It implies (1) 
a sense of ignorance and dependence. 

(2) An earnest, anxious desire to know 
the right way. (3) A willingness to 
do whatever is necessary in the case. 
So Saul cried out, "Lord, what wilt 
thou have me to do ?" ch. 9 : 6. And 



the "jailor at Philippi," ch. 1G: 29, 
30, " Sirs, what must I do to be saved V 
(4) It implied, also, a readiness to ac- 
knowledge now this Jesus as " raised 
up," "exalted," and empowered to dis- 
pense the Holy Ghost, vss. 32, 33. 

38. Repent. The term indicates a 
change of mind, with a view to a change 
of conduct. There is a repentance 
like that of Judas, which is a sorrow 
of the world, and worketh death, (Rom. 
7 : 10.) These inquirers had already 
experienced a great change of mind — 
in regard to their sin, and in regard to 
their Messiah. " Repentance unto life 
is a saving grace, whereby a sinner, 
out of a true sense of his sin and ap- 
prehension of the mercy of God in 
Christ, doth, with grief and hatred of 
his sin, turn from it unto God, with 
full purpose of and endeavor after 
new obedience." John the Baptist 
preached, "Repent, for the kingdom 
of heaven is at hand." Jesus preached 
the same, meaning that the promised 
kingdom of the Messiah was ready to 
be introduced. And now Peter preach- 
es, Repent, for the kingdom had truly 
come. Jesus had been constituted 
Lord. He was enthroned as the Risen 
Lord and Messiah. Therefore, they 
were also to be baptized into His name, 
publicly expressing thus their faith in 
the kingdom as having come, and their 
trust in Jesus for remission of sins, 
and the gift of the Holy Ghost, includ- 
ing all the blessings of the great sal- 
vation. The Papists have perverted 
this language, by rendering it " Do 
penance," confining it chiefly to out- 
ward ceremonies. This is just the 
opposite to that change of mind which 
is denoted by the word, and which is 
the source of all change in the con- 
duct. Observe. — There is no genu- 
ine repentance that does not include 
an apprehension (a perception and em- 
brace) of the salvation by Christ. It 



A.. D. 80 ] 



CHAP. II. 



79 



is thus a turning from sin to God, and 
from false refuges to Christ, the only- 
refuge. The great Gospel encourage- 
ment to repent is found in the news 
of forgiveness, through the mediation 
of Christ. This idea is, therefore, in- 
cluded in this direction of Peter. We 
feel most deeply the heinousness of 
our sin, when we see the love of God 
in Christ Jesus our Lord. ^ Every 
one of you. They could not reiy upon 
any national covenant any longer. Re- 
pentance and faith are individual, per- 
sonal exercises. ^ In the name. Upon 
the name. Baptism "into" the name 
of one signifies the open confession of 
one's claims, and the public embrace 
and espousal of one's cause by this 
badge of discipleship, ch. 8: 16; 19: 
5. Baptism is here spoken of as upon 
the name, that is, upon the basis of it 
as the foundation of confidence and 
hope for forgiveness and salvation. 
" The name''' of Christ is His titles, at- 
tributes, ordinances, words and works 
— that by which He makes Himself 
known. Here the name of Jesus Christ 
is that upon which, as a platform, they 
were to be baptized. It was a plat- 
form of doctrine and of hope. It was 
not the baptism as a mere form. The 
name of Jesus Christ was everything in 
the matter. The emphasis is upon 
this. Calvin says, "Although baptism 
be no vain figure, but a true and ef- 
fectual testimony — notwithstanding, 
lest any man attribute that unto the 
element of water which is there offered, 
the name of Christ is plainly expressed, 
so that we may know that it shall be a 
profitable sign for us then, if we seek 
the force and effect thereof in Christ. 
Wherefore every one profiteth in bap- 
tism, just so far as he learneth to look 
unto Christ." Observe. — (1) There 
is no reference here to the precise for- 
mula of baptism, but only to the great 
essential of the ordinance, as implying 
a public profession of Christ. See 
Matt. 28:19. Observe.— (2) Here is 
the first notice of Christian Baptism. 
John the Baptist and the Disciples of 
our Lord had baptized as introductory 
to the Christian dispensation of the 
Spirit, Luke 3: 3. But "repentance 



and remission of sins were thencefor- 
ward to be preached in the name of 
Jesus Christ," (Luke 24: 47.) Christ 
had now been "exalted as a Prince 
(Lord) and a Saviour, to give repent- 
ance to Israel and remission of sins," 
(ch. 5:31.) Observe. — (3) The name 
"Jesus" means Saviour. "He shall 
save His people from their sins," (Matt. 
1: 21.) The name "Christ" means 
Messiah — Anointed — and together 
these names comprise the claims which 
they were to acknowledge. So, also, 
every inquiring sinner must be directed 
to make this open and hearty profes- 
sion of Christ. Observe. — (4) The 
Jews were here directed to be bap- 
tized, as something which they were 
familiar with. They certainly knew 
the meaning of the ordinance ; and, 
therefore, no explanation is given. 
(5) At first, of course adults were ad- 
dressed. And only after there came 
to be Christian households were there 
those who, having been baptized in in- 
fancy, would not need adult baptism. 
Even those who had been circumcised 
would be required to take this New 
Testament seal also. We are not in- 
formed whether the Apostles were bap- 
tized or not — because they so specially 
had what was signified by baptism — 
"the gift of the Holy Ghost." 1[ For 
the remission. Literally, Unto — to this 
end. It was not the ordinance of bap- 
tism -which gave remission of sins, but 
" the name of Jesus Christ," as turned 
to and embraced for this end — His fin- 
ished work, as Jesus, Saviour, and as 
Messiah, the Incarnate and Risen Lord. 
There could be no hope of forgiveness 
proclaimed to the sinner but of free 
forgiveness in His name — for His mer- 
its. It is this good news — the Gospel 
— to which we are to turn, and which 
we are gladly to receive. And bap- 
tism is that ordinance — one of the two 
sacraments of Christ's house, whereby 
this promise of forgiveness and salva- 
tion is sealed, confirmed to us, and by 
receiving which we publicly profess 
Christ as our only hope of forgiveness. 
See ch. 3 : 19 ; 22 : 16. <f Ye shall re- 
ceive. Peter could not have meant that 
I they could repent and embrace Christ 



80 THE ACTS OF THE APOSTLES. [A. D. 30. 

ch. 0 ! 1 :^ 28 ' 39 For the promise is unto you and Ho your children, 
lnVttMdi* and kto a H that are afar off, even as many as the Lord our 

sssaA. 1 * God slia11 cal1 - 



without having the Holy Spirit, for He 
alone could work in them a genuine 
repentance and faith. But He prom- 
ises them this Divine gift, which they 
had seen was shed down from heaven, 
by Christ, according to the ancient 
prophecy, as the great blessing of the 
latter days. This may have been un- 
derstood as more or less including ex- 
traordinary miraculous gifts of the 
Spirit, as of tongues, &c. But not 
these alone. All the gracious gifts of 
the Spirit were promised as the fruit 
of their repentance and embrace of 
Christ, John 16: 8-10; Gal. 5: 22-24. 
He would direct them to Christ for all 
needed grace and blessing, as exalted 
to give repentance, &c, (ch. 5: 31,) 
and faith is the gift of God, Eph. 2 : 8. 

39. For the promise. He urges now 
a strong consideration, drawn from the 
household feature of the covenant. 
That which the Apostle here speaks 
of as " the promise," is the promise 
of the Spirit as the great blessing of 
the latter days. It was what Christ 
had termed "the promise of the Father," 
for which He directed them to wait, 
and to receive from Himself as the 
Bisen Lord. He explained it at the 
time, as the baptism of the Holy Ghost, 
which they were to receive not many days 
thence. This promise Joel had distinct- 
ly expressed in his prophecy. Its form 
was in keeping with God's ancient dis- 
pensation, including with the believing 
parent the infant offspring also. This 
had been the tenor of the covenant pro- 
mise to Abraham, " I will be a God to 
thee and to thy seed after thee." And 
the Jews, who had so much valued this 
household feature of the Abraharnic 
covenant, were now assured that the 
same feature should be extended to the 
New Dispensation of the same covenant 
of grace. " For the promise is unto you 
and to your children." So Paul assured 
them. "And if ye be Christ's, then 
are ye Abraham's seed, and heirs ac- 
cording to the promise." So Galat. 
3 : 14, Paul explains "the blessing of 



Abraham" to be " the promise of the 
Spirit" — to be received through faith. 
The Apostles call it the promise, because 
it is the same covenant of grace under 
both economies. The promise of the Spi- 
rit was " the promise of the Father" — 
the great promise of the Old Testament. 
It was that which was signified by bap- 
tism, and the outpouring of which He 
called a baptizing with the Holy Ghost. 
Hence, as circumcision was a house- 
hold ordinance, and the covenant with 
Abraham was a household covenant, 
so baptism is a household ordinance, 
taking the place of circumcision as only 
different seals of the same covenant 
of grace under different dispensations. 
" Peter teacheth that all the children 
of the Jews are contained in the same 
covenant, because His promise is al- 
ways in force, "I will be the God of 
your seed." — Calvin. Yet not that they 
were therefore saved, of course, nor 
that their actual salvation was to be 
presumed from their covenant birth, 
but that they were thus brought nigh 
to salvation, and obligated to it. Joel 
had recognized this feature of the pro- 
mise, when he said, "Your sons and 
your daughters shall prophesy." So had 
Isaiah, ch. 44 : 3. And these prophets 
and others were recording "the pro- 
mise of the Father," with reference to 
these latter days. Observe here — In 
the first Apostolic preaching, where 
these Jews are first instructed in the 
principles of the New Dispensation, 
after Christ's departure, this household 
feature with which they had formerly 
been familiar, was brought forward 
and insisted on by the Apostle, and 
here announced as part of the good 
news, and a reason why these parents 
should repent heartily and embrace 
Christianity — "For the promise," &c. 
Parents may well repent for their chil- 
dren's sake. ^ And to all, &c. By those 
"who are afar off," Peter doubtless 
meant the Gentiles, who are spoken 
of in these terms, Eph. 2 : 11, &c. 
The call and conversion of the Gentiles 



i D. 30.] 



CHAP. II. 



81 



40 And with many other words did he testify and exhort, saying. 
Save yourselves from this untoward generation. 



was distinctly predicted by most of the 
Old Testament prophets, as to take 
place in these latter days. The Apos- 
tles could not have doubted this. They 
were only, as yet, somewhat in the 
dark as to how they were to be brought 
in, rather supposing that they were to 
come in by first embracing Judaism 
as proselytes. "All that are afar off" 
were included in the promise. " I will 
pour out of my Spirit upon all flesh." 
This could not mean all people with- 
out exception, but all without dis- 
tinction of nation — and so the wall 
of partition should be broken down, 
and there should be neither Jew 
nor Greek, circumcision nor uncircum- 
cision. So it came to pass, ch. 12 : 18. 

Even as many. As to how many and 
to whom this gift should be imparted, 
it must belong to the sovereign pleas- 
ure of God to show by the results. He 
could only say it would be granted to 
as many as the Lord our God shall call. 
He hath broken down the middle or 
dividing wall of partition between 
Jews and Gentiles, and hath come and 
preached peace unto those which were 
far off and to those which were nigh, 
(Eph. 2 : 17,) and the covenant pro- 
mise is not any longer restricted to a 
certain nation, but it is extended to as 
many of all nations as He shall effec- 
tually call. TT The Lord our God. 
This is a recognition of His covenant 
relation to His people. He who, to 
the Jews, was " the Lord our God," 
would nevertheless bring in the Gen- 
tiles. The Great Shepherd would 
bring in His sheep of other folds, 
John 10 : 16. 1 Shall call The term 
means, shall call unto — "bring nigh." 
Observe. — (1) The repentance, even 
in these miraculous times, was in view 
of the truth presented. It was in view 
of personal sin, and of Christ as the 
true Messiah. (2) It is not mere distress 
of mind that is true repentance. This 
cannot save, nor tend to save, except 
as it may lead to Christ, who alone 
can save. (3) The invisible Church con- 



sists cf those only whom God calls out 
from the world. The visible Church 
is the body or society having the ordi- 
nances. The true invisible Church is 
included commonly in the visible body. 

40. It is here stated that Luke has 
given us only a sketch, or summary, 
of Peter's discourse and appeals. He 
testified (bore witness as to facts,) and 
exhorted, (with appeals,) saying this 
and such like things as these, ^j" Save 
yourselves. Rather, be saved. This is 
the true meaning of the term as here 
found. A reference is made to the 
fearful times coming — of which he had 
said that "whosoever shall call upon 
the name of the Lord shall be saved, 1 ' 
vss. 19-21. Now he exhorts "be saved," 
that is, by such earnest calling upon 
God, and by that repentance and pub- 
lic profession of Christ in baptism, 
which he just now enjoined, vs. 38. Be 
saved, he says, as if, like the angels at 
Sodom taking Lot by the hand, he 
would draw them out of such wicked 
associations. It is the great privilege 
and duty of every man to be saved, 
f Untoward generation. The same 
terms are rendered "crooked nation," 
in Phil. 2:15, where they are accom- 
panied by a term meaning perverse. 
The Greek word yeved is commonly 
rendered " generation," as here. It 
refers to the Jewish people at that time. 
They were the bitter enemies and the 
base murderers of our Lord. He had 
all along described them as "an evil 
and adulterous generation," (Matt. 12: 
39,) a "generation of vipers," (Matt. 
3 : 7,) &c. From the great body of 
the people who rejected, reviled, and 
slew the Messiah, they were exhorted 
to seek deliverance, to be separated 
from them by casting in their lot with 
the friends of this Nazarene whom they 
had crucified. And as the Jewish 
Church was a body called out from the 
world, so the Christian Church was to 
be a body called out from the Jewish 
Church and nation. 



82 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



41 If Then they that gladly received his word were baptized : and 
the same day there were added unto them about three thousand souls. 



Part II. Spread of Christian- 
ity among the Jeios. Chs. 2-8. 
A. D. 30-36. " Witnesses in 
Jerusalem." 

\ 5. The First Growth of the Chris- 
tian Church — Accession of 3000 
Members by Christian Baptism — The 
Christian Life. Ch. 2 : 41-47. 

41. Then they. Rather — They there- 
fore having gladly received the word. 
See vs. 37. It was not so much the 
compunction and distress, as it was the 
glad reception of the Gospel message, 
to which it led, that was the vital mat- 
ter. This, therefore, is here recorded 
as the happy result of what is stated in 
vs. 37. The term rendered "gladly" de- 
notes the sweet comfort and peace with 
which these wounded hearts received 
the Gospel message as proclaimed by 
Peter. He preached to them Christ, as 
exalted to give the Holy Ghost; forgive- 
ness of sins in His name, and salvation 
offered through Him; and they willingly 
and cheerfully embraced the message as 
for themselves. Calvin says, " Peter 
here declares the nature and force of 
faith that with a prompt and ready mind 
they embraced his word." "There- 
fore faith must begin with this readi- 
ness and willing desire to obey." This 
showed their repentance to be unto life 
— that they turned from their sin unto 
God with full purpose of and endeavor 
after new obedience. Observe. — (1) 
The Gospel is good news — glad tidings. 
To whomsoever it is glad tidings and 
good news, to him it is the Gospel. It 
has come to make troubled consciences 
peaceful, and wounded hearts whole, 
and anxious distressed spirits glad. 
Sinner! does this doctrine of Christ 
crucified and risen to give repentance 
and forgiveness, make you glad ? Then 
it is yours. (2) The great command 
of the Gospel is, be saved. Avail your- 
selves of this great salvation and re- 
joice in it. Receive the benefits of 
Christ's finished work, and have justi- 



fication and peace with God. Tf Were 
baptized. The Apostle had exhorted 
them to "Repent and be baptized in 
the name of Jesus Christ for the remis- 
sion of sins" — and now they applied 
for Christian baptism with this view. 
It implied the confession of Christ and 
of forgiveness of sins, as in His name, 
and it supposed repentance. They 
made at least a credible profession of 
this, and from the statements which 
Luke adds in vs. 42, we infer that these 
multitudes were genuine converts. By 
their baptism they publicly professed 
Christ before men. The doctrines 
were the great cardinal truths of Chris- 
tianity which they received in the sim- 
plicity of their faith. They matured 
afterwards in knowledge. Observe — 

(1) Here is a most important record 
of the first Christian Baptism. It 
was not enough to receive the truth 
gladly — they must confess Christ open- 
ly. (2) It was not so much a pro- 
fession of themselves, (as having cer- 
tainly every right exercise,) as it 
was a profession of Christ as the only 
name for remission of sins. Some 
will not venture to profess Christ un- 
til they can rather profess themselves. 
They wait for worthiness to come to the 
Lord's table, not considering that it is 
unworthiness which they are to pro- 
fess, along with Christ's worthiness — 
their sins, along with His name for 
remission of sins. ^ The same day. 
Peter began his preaching at 9 o'clock 
in the morning. How long he continued 
is not recorded. But it is plain that 
the three thousand were added to the 
body of professed believers by baptism, 
that same day. This baptizing, we 
think, could not have been by immer- 
sion, (1) Because there would not have 
been time during the remainder of the 
day after preaching, to note the con- 
version of so many and go through the 
tedious process of immersing them all. 

(2) Because there were no adequate 
facilities for this in the city. Besides 
the fountains and cisterns in the houses, 
which would not allow of it from their 



A. D. 30.] 



CHAP. II. 



S3 



42 *And they continued stedfastly in the 



apostles' lys - iC >- 



doctrine and fellowship, and in breaking of bread, and in Ip™'^: 12 " 
prayers. 



Col. 4:2. 
Hub. 10 : 25. 



construction, there were only the rivulet 
Kidron and the pools of Siloara, Gihon, 
&c. outside of the city. But to have 
baptized so many persons in these, had 
it been otherwise possible, would scarce- 
ly have been allowed by the authori- 
ties. We must suppose that the form 
of baptism at that time was by sprink- 
ling or pouring. Observe. — (1) 
Here was the fruit of the first great 
outpouring of the Spirit. The means 
used was the simple presentation of 
the truth, not any fiery rant. It was 
a single sermon which the Spirit could 
bless as well as many. " Whereas," 
says Calvin, " there was a gveat mul- 
titule converted unto Christ with one 
sermon, an hundred sermons can scarce 
move a few of us." (2) We are to pay 
proper Divine honor to God the Holy 
Spirit. What mighty results can fol- 
low His working. The simplest ser- 
mons which present the plain truth as 
it is in Jesus can be made to result in 
the salvation of thousands. (3) We 
are to look for the further and more 
complete fulfillment of Joel's prophecy 
in these last days, when the Spirit shall 
be poured out upon all flesh. We are 
to wait in earnest, continued, believing 
prayer for the blessing. We are to 
preach and send abroad the truth, plead- 
ing the promise that it shall not return 
void. (Isa. 55:11.) (4) Here are the 
greater works promised the Apostles 
that they should do through the Spirit. 
More are converted under this dis- 
course than under all the three years 
ministry of our Lord, 

42. This verse contains a description 
of the Christian life of these early 
believers. This may be understood as 
an enumeration of the different branch- 
es of Divine worship practiced in the 
early Church at Jerusalem, in which it 
is here recorded by Luke that the 
early believers continued steadfast. See 
the terms as used in ch. G : 4 — : of the 
Apostles. These are, indeed, the four 
essential elements of all true Christian 



association and devotion. They re- 
ceived the teachings of the Apostles in 
a system of instruction and edification, 
and maintained, faithfully, the distinc- 
tive doctrines which they preached. 
They observed, also, what is here 
termed the fellowship — kolvovlcl — which 
means, not so much communion as commu« 
nication — a liberal distribution of their 
worldly goods, as is noticed more fully 
in vss. 44, 45 ; see Eom. 15 : 26 ; 2 Cor. 
8 : 4 ; 9 : 13 ; Heb. 13 : 16. If this pas- 
sage be taken, as some suppose, for a 
sketch of the mode in which their re- 
ligious assemblies were conducted, we 
may suppose it to mean that (1) the 
Apostles preached, and (2) the Disci- 
ples, who were present, came forward 
with gifts and offerings for the poor, 
as an act of worship. This was done 
previously to the administration of the 
Lord's Supper, at their social meal. 
This would explain the great and awful 
heinousness of crime in the case of An- 
anias and Sapphira. It was an act of 
public hypocrisy in the worship of God. 
And for this they were made a specta- 
cle, the better to enforce the principles 
of God's worship. (3) The third service 
was that of " breaking of bread," which 
refers to the Lord's Supper ; not alone, 
however, but in connection with the 
uyairai, or love-feasts, which always 
accompanied this ordinance in the 
early Church. The phrase here ia 
taken from the custom of the master 
of the feast breaking bread in asking 
a blessing, ch. 27 : 35. (4) The fourth 
item of Divine service here mentioned 
is prayers. No set times or forms of 
Christian worship existed as yet. The 
Christian Sabbath was indeed observed 
by public devotion — not, as yet, in ed- 
ifices erected for the purpose, but from 
house to house. The hours of prayer, 
also, were observed in the temple, 
(3 : 11.) Observe. — The Lord's Sup- 
per is the ordinance of the New Testa- 
ment Church, instead of the Passover — 
and Baptism, instead of Circumcision. 



THE ACTS OF THE APOSTLES. 



[A. D. 30 



m Mark 16: 17. 
ch. 4:33 and 
5: 12. 

nch. 4:32, 34. 



x eh. 1:14. 
g Luke 24:53. 



43 And fear came upon every soul : and m many wonders 
and signs were done by the apostles. 

44 And all that believed were together, and n had al] 
things common : 

45 And sold their possessions and goods, and 0 parted 
them to all men, as every man had need. 

46 p And they, continuing daily with one accord q in the 



43. The effect of their religious 
living upon the outside world is here 
described. *fi And fear. This was a 
religious awe which came upon " every 
soul'' — that is, of the multitude who 
were not of the Church. The very- 
persons who had a little while before 
derided the Christian assembly, (vs. 
13,) were now struck with reverential I 
fear at the evident tokens of the Divine j 
Presence with the Disciples. The effect 
of the holy character of these Christian 
men, and of their elevated devotion 
and communion with God, would be to 
fill the multitude with awe. Besides, 
the events in connection with the pro- 
phetic forewarnings, pointed to most 
solemn crises at hand, of which they 
had good reason to be afraid. ^ Many 
wonders. This is a general statement, 
covering what follows in the succeed- 
ing history. It is here mentioned, 
perhaps, as accounting in part for the 
awe and dread which fell upon the be- 
holders. 

44. All that believed. It is probable 
that by this time the Christian Disei- 
pleship numbered four to five thousand. 
Before Pentecost there were more than 
five hundred Disciples. On that day, 
three thousand were added to this 
body. Daily additions are mentioned, 
ys. 47. At the miracle at the Beau- 
tiful Gate, they who believed amount- 
ed to about five thousand in all, ch. 4 : 
4. In ch. 5 : 12, we find them meeting 
for worship in Solomon's Porch, pro- 
bably because they had become too 
numerous to assemble in any private 
place. By this time they were recog- 
nized as a distinct society or commu- 
nity. See Notes, ch. 5 : 12. f Toge- 
ther. This refers to their practice of 
public religious assembling. It must 
be remembered, however, that this as- 
sembling here mentioned includes only 



such as remained in Jerusalem after 
the feast, and that the great multitude 
had dispersed to their foreign homes. 
All things common. See vs. 42, Notes. 

45. Possessions and goods — are here 
mentioned to express various kinds of 
property — as we say "goods and chat- 
tels." ^ Parted them. Distributed the 
proceeds — "their price." *[[ As every 
one had need. Bather, As every one 
might have need. The particle which 
expresses contingency is here used. 
It was not an actual distribution 
of all their goods, but a treasuring 
up for whatever need there might 
be to any, and a supplying of necessi- 
ties from this common fund. Gieseler 
remarks that it is not a community of 
goods, but a spontaneous arrangement 
of property, according to the precept 
in Luke 12 : 33, " Sell that ye have 
and give alms," &c. 

46. Continuing. This term is some- 
times translated, To continue stedfaslly, 
(ch. 2 : 42) — " Continue instant '," (Bom. 

12 : 12) — " Attend continually " (Bom. 

13 : 6.) It carries the idea of special 
persistence and adherence to the work 
or practice. 'They continuing earnestly 
every day. It was in the business of 
daily prayers in the temple that the 
body of believers continued earnestly. 
We find Peter and John going up (ch. 
3: 1,) thither at one of the stated 
hours. We read of three appointed 
hours, (Ps. 55 : 18 ; Dan. 6 : 11.) More 
commonly, perhaps, there were but hco : 
at 9 o'clock (third hour) in the morn- 
ing, and at 3 o'clock in the afternoon, 
called the ninth hour. ^[ With one ac- 
cord. This term is several times used 
in this narrative, and seems to refer to 
public assemblies — expressing their 
harmonious, united meeting, Break- 
ing bread. This would seem to be the 
same as is mentioned in vs. 42, where 



A D. 30. J CHAP. II. £o 

temple, and r breaking bread || from house to house, did £ h c'h 5 2o%. 
eat their meat with gladness and singleness of heart. " 0r ' at hom *' 

47 Praising G-od, and "having favour with all the c^ 1 £kL :52 ' 
people. And * the Lord added to the church daily such as f^&tu^na 
should be saved. U:2i " 



it plainly referred to the special ser- 
vice of the Lord's Supper, and the 
accompanying feasts of love. ^ From 
house, &c. Rather, at home, as dis- 
tinct from "in the temple" A church 
in the house is mentioned, Rom. 16 : 
5; Colos. 4: 15; 1 Cor. 16: 19. This 
does not mean " from house to house," 
but in the house — at home — privately — 
they celebrated the Lord's death daily 
in the appointed social meal — the 
Lord's Supper. The celebration of 
the Lord's death was instituted as a 
social meal, so as to sanctify and 
sweeten our commonest living, and to 
make our daily meals sacred, that we 
might eat and drink to His glory. 
Hence it is added in immediate con- 
nection with this, that they did eat their 
meat — partook their food. This describes 
the effect of their religion upon their 
domestic and social life. They even 
partook their ordinary meals with 
gladness. Religion, when in lively ex- 
ercise, makes life most truly happy — 
even gives relish to humble fare be- 
yond what the banquets of princes af- 
ford. So we are taught by our Lord 
to pray, " Give us this day our daily 
bread," and to partake it, of course, in 
glad and grateful recognition of His 
bounty. The Lord's Supper makes 
every meal come to us with gladness. 
^ Singleness. Child-like simplicity and 
sincerity of heart accompanied their 
gladness. There were no complainings, 
nor cravings after luxuries and dainties. 
A single eye, and heart easily satisfied-— 
with gladness and peace — characterized 
this primitive body of believers. 

47. Praising God. This they did, 
as well as ate their meals. They not 
only gave praise to Him for common 
mercies, but they were especially and 
habitually occupied in acts and services 
of social praise. The early Christians 
are described by Pliny in the opening 
of the 2d century, as singing hymns to 
8 



Christ with each other — and Paul ex- 
horts the Ephesians and Colossians to 
sing to each other in psalms and hymns 
and spiritual songs, singing and making 
melody in their hearts unto God. Hav- 
ing favour. So it resulted by God's 
power and grace that those who were 
so lately mocked were joined by the 
men who mocked them, and were treat- 
ed with favor by the people generally. 
T[ The Lord added. This great work is 
here recorded as the doing of the Risen 
Lord actively operating in His Church. 
Peter planted and others watered, but 
God gave the increase. He added — or 
kept adding, day by day. \ To the 
Church.— kKKknaia. This term means 
the body of people called out — separated 
from the world — namely, as Christians, 
In its common classic sense it denotes 
any assembly, and so also in Acts 19 : 
39-41. The visible Church consists of 
the professedly called. The Church 
invisible and real, consists of the in- 
wardly called — or called out from the 
world. The term is here first used of 
the Christian community as actually 
existing. As the Lord is said to have 
added these, the invisible Church is im- 
plied, which is included, however, in 
the vmble Church. The term frequent- 
ly occurs in the Greek version of the 
Old Testament to denote the whole con- 
gregation of Israel. It was not merely 
a collective name for many dispersed 
individuals having a common character 
or faith or practice, but a defined body, 
a distinct society called out from the 
world at large, and called together for 
a special purpose, and possessing with- 
in itself an organization for the attain- 
ment of that purpose. Such was tho 
Church of the Old Testament. And 
the New Testament Church was not 
a totally different one, but the same 
reorganized under a new Dispensation. 
See ch. 5 : 11 ; 8 : 1-3 : 9 : 31 ; 11 : 22 ; 
12 : 1-5. f Should be saved. Rather, 



86 THE ACTS OP THE APOSTLES. [A. D. 80. 

CHAPTER III. 

acti. 2:46. ^ Now Peter and John went up together a into the 

6p s .55:i7. temple at the hour of prayer, b being the ninth hour. 



the saved — those who ivere saved. Those 
who obeyed the exhortation " be saved," 
vs. 40, and embraced the Gospel of 
Christ as the power of God unto salva- 
tion, vs. 21. The term is used (1 Coi*. 
1: 18; 2 Cor. 2: 15,) of those "who 
are saved," according to the Divine 
purpose. Here it refers back also to 
the promise of being saved, made to those 
who should call upon the name of the 
Lord Jesus, vs. 21. Observe — The 
New Testament Church was the true 
succession of the Old. It was com- 
posed at first of Old Testament mem- 
bers ; the same Church as before, only 
enlarged and reformed, according to Old 
Testament predictions, cli. 8 : 25 ; 2 : 39; 
Eph. 2:17; Isa. 59 : 20 ; 65 : 1 ; 66 : 2. 
The converts, therefore, are said to have 
been added to the Church already existing. 

(2) The Church accordingly recognized 
by Divine authority the same house- 
hold feature as in the Old Covenant, 
ch. 2: 39; 3: 25, 26. The promise had 
come to them according to the Abra- 
hamic covenant made with their fa- 
thers. They were addressed as chil- 
dren of the covenant, and so likewise 
the promise is distinctly declared to be 
to them and to their children, and to 
those afar off, (Gentiles,) on the same 
household principle. They are exhorted 
to repent on this account, and be bap- 
tized, as thus able to claim the cove- 
nant blessings, through faith in Him 
in whose Name they were baptized. 

(3) The visible Church is contemplated 
to which the thousands " were added" 
by baptism, (ch. 2: 41.) (4) As yet 
the first Christians continue in the old 
place of worship, the temple, and use 
the old forms of worship, ch. 2 : 46 ; 3 : 
1 ; 5 : 12, recognizing in all these events 
only what was to be looked for from 
prophecy, and only a different dispen- 
sation of the same Church and cove- 
nant. They, however, band together 
as a distinct community from the mass 
of Jews, and worship also in private 
houses, upper chambers, &c. They 



are marked by their profession of the 
name of Jesus Christ, and into this 
name they are baptized. (5) The 
Jewish Passover had found its fulfill- 
ment in the crucifixion of Christ, as the 
Paschal Lamb. The Pentecost was 
fulfilled in the great outpouring and 
ingathering at that festival. It only 
now remains that the feast of Taber- 
nacles be fulfilled in that great con- 
summation, when all flesh shall cele- 
brate the glorious event typified by 
that festival in which thanks were of- 
fered for the ingathering of ail the 
fruits of the land — the closing feast of 
the year. Zech. 14:16. Thus we have 
seen the Christian Church grafted in 
the ancient Jewish stock, and enlarged 
by means of Apostolic preaching, at- 
tested by miraculous power, and blessed 
by the Holy Spirit. Now the Church 
is to be still further enlarged by means 
of the preached word, carried home by 
the same Spirit, amidst violent opposi- 
tion, " God also bearing them witness 
both with signs," &c. (Heb. 2:4.) 
Observe. — The First recorded Miracle 
of the Apostles now leads to the First 
Hostility, which the Risen Lord turns 
to the conversion of many. 

CHAPTER III. 

\ 6. The First Miracle. — Lame Man. 
— [Peter and John.) — Peter's Dis- 
course.— A. D. 30-36. Ch. 3. 

Already in the wonderful scenes at 
Pentecost, the Apostles had been ena- 
bled to do " the greater works," accord- 
ing to the promise of our Lord, (John 
14 : 12. ) Now, as had also been prom- 
ised, (Mark 16 : 17, 18,) they began to 
work miracles, one of which is here re- 
corded. (See ch. 2: 43.) Such mir- 
aculous gifts were at once a Iruit of 
the Spirit's descent upon them, and a 
proof of their Divine commission. ^ Pe- 
ter and John. These two Apostles, so 
different in age and character, were 
closely united in personal friendship. 



A. D. 30.] 



CIIAI\ III. 



87 



2 And 0 a certain man lame from his mother's womb c 
was carried, whom they laid daily at the gate of the temple 



(See Introduction to Notes on John.) 
\ Went up. Rather, were going up. 
^ Together. Alford, in his edition, 
connects the words here rendered 
"together," with the previous chapter. 
But there seems no good ground for 
this. There is emphasis in the idea 
that these two Apostles, who were to- 
gether preparing the last Passover, 
(Luke 22 : 8,) running to the Sepulchre, 
— John believing, Peter perhaps doubt- 
ing, (John 20,) — and afterwards togeth- 
er fishing, (John 21,) , as if having, 
partly at least, returned to their trade 
in that interval — were now found to- 
gether again, not merely as of the 
twelve, but as a loving pair of brethren, 
each more attracted to the other than 
to the brother which each of them had 
in the Apostolate — Peter even more 
drawn to John than to Andrew, and 
Johu more drawn to Peter than to 
James. If Into the temple. Rather, 
unto. It is plain that the Apostles and 
brethren at Jerusalem had not aban- 
doned the Jewish worship, ch. 2 : 46 ; 
Luke 21 : 53. This was not denounced 
as sinful or evil, but it was to be grad- 
ually supplanted by the Christian wor- 
ship. When it came to be contended 
for as to be adhered to, in preference 
to Christianity, it was then pronounced 
against. Yet the Jewish ordinances 
were observed by them in a new and 
Christian spirit, as setting forth Christ 
as having come. Besides these, how- 
ever, they had their distinct Christian 
services, At the hour of prayer. Lit- 
erally, at the (that) hour of prayer, which 
was the ninth. There were three hours 
of prayer, (the third, sixth and ninth 
hours,) and this was the one which was 
last. As the natural day was divided 
among the Jews into twelve hours of 
irregular length, from sunrise to sun- 
set, the ninth hour was about three 
o'clock in the afternoon, which was 
the time of the evening sacrifice. The 
third hour, or nine o'clock in the morn- 
ing, was the time of the morning sac- 
rifice. The early Christians seem to 
have had stated times in the day, but 



■ they are not mentioned. At the close 
\ of the second century these hours were 
j in use, and were very probably the sta- 
I ted times from the beginning. 

2. Lame, &c. As he was born a 
cripple, there was no room for decep- 
tion. He was well known as lame from 
his birth, and any cure of such a case 
could not be disputed. ^ Was carried. 
Was being earned. This cripple was 
just in the way of being carried thither, 
as they were going up. ^ Whom they 
laid daily. Whom they used to place 
daily, &c. The habit of this man's 
friends was to carry him daily thither 
in the morning, and carry him back at 
evening. It was the common custom 
among the Jews and Gentiles to sta- 
tion their beggars at the temple gates, 
or at the gates of the rich, (as Lazarus, 
Luke 16: 20,) inasmuch as they had 
no public hospitals or almshouses be- 
fore the introduction of Christianity. 
[The pool of Bethesda was indeed a 
house of mercy which had been reared 
around a mysteiious water. But that 
was a Divine dispensary, typical of 
Christ's salvation. An angel miracu- 
lously stirred the water, and thus it 
became available to the cure of one only 
at a time, and he (as in the Gospel 
pool,) the one first stepping in, ma- 
king it the first business and pressing 
in as for his life — taking it violently 
and as if by force.] The custom prevails 
more or less in all countries, but espe- 
cially in Papal Europe, to station 
beggars at the doors of hotels, at 
the entrance of bridges, and wherever 
they will be likely to be in the path of 
most passers by, of whom they can ask 
alms. In some cities of Italy the po- 
lice regularly assign the beggars their 
station early in the morning for the 
day, at hotel doors, bridges and gates. 
See Mark 10 : 46 ; Luke 18 : 35 ; John 
9 : 1-8. At the gates of the temple 
many would be passing in and out, and 
it could fairly be presumed that their 
devotions would dispose them to give 
liberally to the afflicted poor. Begging, 
however, was often made a trade, and 



88 THE ACTS OF THE APOSTLES. [A. D. 30. 

<*joim9:8. w hi c h is called Beautiful, d to ask alms of them that en- 
tered into the temple ; 

3 "Who seeing Peter and John about to go into the temple asked 
an alms. 

4 And Peter, fastening his eyes upon him with John, said, Look 
on us. 

5 And he gave heed unto them, expecting to receive something of 
them. 



became a source of imposition upon the 
kind-hearted. But alas ! for this crip- 
ple. He had been in this case over 
forty years. If Beautiful. There were 
nine gates, as Josephus mentions, cov- 
ered with silver and gold. This gate 
is thought most likely to have been that 
splendid one covered with bas-relief 
lily work of Corinthian brass which Jo- 
sephus describes, B. J. 5 : 3. It was 
erected by Herod the Great, and called 
Nicanor. It was on the east side of 
the temple toward Keclron, and formed 
the eastern entrance. The gate Susan 
or Shushan, was near to Solomon's 
porch, whither the people ran, (vs. 11.) 
It separated the court of the Gentiles 
from the inner court, and was in a line 
with the gate of Nicanor and the inner 
entrance of the temple. And it was 
near the sheep-market, where the crowd 
would likely have been greatest. Hence 
some incline to understand this as the 
gate referred to, though there seems no 
ti*ace of such a name as this of " Beau- 
tiful," belonging to it. The blind man, 
John 9:1, was probably at the temple 
gate. T To ask alms. Charity — bene- 
faction. Their object in taking their 
station there was to solicit some charity 
from those who were about to enter 
into the temple. The poor will nat- 
urally expect that worshipers of God 
will be charitable to the destitute. 

3. Seeing Peter and John. They 
asked of these probably just as of 
others, and without any knowledge of 
them as Apostles. They asked of them 
because they saw them about to enter 
the Temple. The forms in use among 
the Jews in asking alms were such as 
these — "Be generous to me" — "Help 
yourself by helping me." ^[ Asked — 
lit., asked to receive. Observe. — The 
poor cripple, never thinking that his 



lameness could be removed, asked only 
for a pittance to help him in his disa- 
bility. God can, and will, give him 
more than he asks or thinks. 

4. Fastening his eyes — Looking in- 
tently. This term is xised by Luke 
twelve times, and by no other New 
Testament writer, except by Paul 
twice. He looked on the man thus, in 
order to excite his attention and to 
raise his expectation. *Jf Look on us. 
It would show that these Apostles 
claimed to have some special power, 
and that the cure which they would 
work was of their deliberate purpose 
— not by accident nor by artifice — iu 
which latter case they would rather 
have said, " Look axcay from us." 
Calvin also suggests that the Apostle 
wished, before proceeding, to be ^er^ 
tain of the purpose and intent of God, 
and hence that this preparatory look 
was by the motion of the Holy Spirit. 
Observe. — How much more anxious 
are men by nature for the healing of 
their bodies than of their souls ; and 
how much more ready to ask an alms 
of their fellow men, than to ask the 
proffered salvation of God. 

5. Gave heed — Fixed his attention. 
The natural effect of that address upon 
the man is here recorded. Most of 
those whom the poor cripple solicited 
had probably paid no attention, or had 
carelessly cast down a mite at their 
feet and hurried on. And now to see 
these two men stop at his cry, and by 
their manner, and tone, and words, 
"Look on us," to get a hint of some 
special interest in his case, was alto- 
gether rare and exciting. Was he 
not already looking on them, to see 
if some charity might not be bestow- 
ed ? This call, then, to look, meant 
something. So the Saviour calls to 



A. D. 30.) 



CHAP. III. 



89 



6 Then Peter said, Silver and gold have I none; but 
such as I have give I thee : e In the name of Jesus Christ 6 
of Nazareth rise up and walk. 



sinners in their disability, "Look unto 
me and be saved." Oh that every poor 
cripple from the fall would give heed, 
and expect to receive what Jesus has 
to give ! 

6. This man was not of the Disciple- 
ship, and hence he was not a regular 
sharer in the free distribution which 
they made of their goods, ch. 2 : 45. 
Yet it is plain that they gave liberally 
to others who were not of the Disciple- 
ship. Peter, at this time, had no 
money to give, or not so much as would 
avail to relieve the man's necessities. 
And especially, as he purposed to do 
him a greater service, he turns away 
the beggar's attention from silver and 
gold. Perhaps he meant: " I am no 
rich man — money is not what I have to 
give." What a disappointment for the 
moment, when the man hears that he 
is not to get any money, as he had 
hoped ! What then ? Is it good wishes 
— charitable words ? "Be thou warmed 
— be thou filled" — cheap, and often 
empty? \ Bat such. The Apostle left 
the man in no long and painful sus- 
pense. Money is not even to this poor 
beggar the only good. Many gifts 
would have been better to him than 
failver and gold. To be taken home 
and insured a comfortable living for 
life, would have been better than a 
liberal alms on the spot. It was quite 
clear that the speaker meant to do him 
some service, and now he says he will 
give him such as he has. Well was it 
for the poor cripple that Peter had no 
money, and that this gift of healing — 
the greatest gift — was such as he had 
to give. So Jesus gives us not silver 
and gold in the Gospel. But let us not 
despond, since what he has to give, is 
"durable riches and righteousness" — 
" the unspeakable gift." Observe. — 
The Pope uses these words profanely 
and falsely — denying that he has 
money, when he has it, as the Apostles 
had not — and professing to have spi- 
ritual gifts to bestow in his benediction, 
when he has them not at all. He 
8* 



cannot say, "Arise and walk," as Peter 
here said it, with healing to the cripple. 
He will not say, "Arise and walk," as 
he might say it, in an inferior sense, 
to his crippled and impotent people, if 
he would. Observe. — Peter does not 
here claim that this healing is by his 
own power, but this is what he has to 
bestow, in the name (as he avows) of 
Jesus Christ. This gift of working 
miracles in Christ's name was promised 
to them. Mark 16, 17, 18. % In the 
name. He does not say, "In the name 
of Jesus Christ, I command you," but 
the name of Jesus is that in which — 
by the power of which — the "rise up 
and walk" is to be accomplished. He 
says that this is the work and benefit 
of Christ — that Christ was the author 
of the miracle ; that it was not by their 
"power or holiness," vs. 12, but " His 
name, through faith (of the Apostles) 
in His name," and " the faith which is 
(wrought) by Him," or which He has 
introduced as the only way of salvation, 
could alone give him a cure. Observe. 
— Jesus Christ wrought miracles in 
His own name. The Apostles wrought 
them only in His name, and not in 
their own — and this they did only by 
faith in His name. "If Jesus Christ of 
Nazareth. This was the name of con- 
tempt and reproach which His enemies 
had fastened upon Him, and which 
went with Him to His Cross. The 
Apostles mean now to say that it was 
in virtue of this hated, despised name, 
and for the glorifying of it before men, 
that this mighty work was to be done. 
The beggar had probably heard of this 
Jesus of Nazareth ; and even if not, 
Peter proclaimed that this miracle is 
Christ's, and not theirs ; and thus He 
preaches the Crucified One as the Risen 
Lord, as alive and active in his Church 
and in the world. ^[ Rise up and walk. 
The cripple here had some faith in this 
"Wonderful" name. Else why should 
he not have taken it all in jest or 
derision, and replied that it could only 
I be a tantalizing of his helpless condi- 



90 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



7 And he took him by the right hand, and lifted him up : and 

immediately his feet and ankle bones received strength. 
/isa.35:6. And he f leapicg up stood, and walked, and entered with 
them into the temple, walking, and leaping, and praising Grod. 



tion, to tell him to do what he was 
so powerless to accomplish. "Here 
appears both the force of the word, 
and the fruit of faith. The cripple is 
so touched by the word, that he obeys 
without delay; and it gives strength to 
his dead members, and after a sort 
renews the man. And faith also hath 
her reward, in that the cripple obeyeth 
him who commandeth him to rise, and 
not in vain." — Calvin. Observe. — The 
command carried with it the enabling 
power. All that was required, was 
confidence, and an effort on the basis 
of the command. The commands of 
the New Testament come to us with a 
provision of grace and strength suffi- 
cient to " whosoever will." The Gospel 
message to the disabled sinner is, Rise 
up and walk. But it comes from One 
who at the same time furnishes the 
requisite ability. Therefore, it is no 
demand upon us for impossibilities. It 
is rather a message of mercy, since it 
bids us to do it all in His freely offered 
'strength. So the command to the man 
of the withered hand, Stretch out thy 
hand, was not the language of stern 
severity. It was rather a command 
which provided, also, power to the 
paralyzed limb, and hence it was a 
message of great joy to the poor suf- 
ferer; and rightly apprehending it, ho 
acted on the basis of the command — 
took it for encouragement, and not for 
discouragement, and was healed in the 
very act. It was the word laid hold on 
with cheerful confidence, that brought 
the healing. The name of Jesus, the 
Messiah, however despised as the 
Nazarene, is the only name under 
heaven given among men whereby we 
must be saved. 

7. Took him, &c. This was a clear 
evidence pf the fact that help was 
furnished with the command. It could 
not have been merely in Peter's thus 
giving him the aid of his hand. This 
only indicated the greater aid that was 



furnished by Divine power. Thus, 
indeed, God not only grants us the es- 
sential and omnipotent strength within, 
but gives us also the aid of outward 
means of grace. 1[ Immediately. In 
any other cure, the most that could 
have been done would have been a 
very gradual restoration to the use of 
his limbs. Here the cure was imme- 
diate, and by a word. ^Feet and ankle 
bones. Properly, his soles and anklr.s. 
Luke commonly gives these minute de- 
scriptions in such cases, as was natural 
for him to do, being a physician ; and 
thus an undesigned coincidence proves 
that the book was written by him. 
Tf Received strength — Rather, Were made 
firm. 

8. Leaping up. This was a natural 
expression of his joy, while it was a 
clear proof of his recovery. The mira- 
cle was not merely in giving strength 
to his limbs. The art of using the 
limbs freely is acquired by long prac- 
tice. Persons who have been confined 
many years by sickness, or in pi*ison, 
cannot readily walk, even when their 
strength is restored. \ Stood and 
walked. These were the different ways 
in which the man expressed his first 
delight, as if scarcely knowing how to 
contain himself, or what to do. Leap- 
ing, standing, walking — how must he 
have joyed in exercising his recovered 
limbs, glad to prove to himself and 
others the blessed reality of the 
change. So is it with the truly regen- 
erate. Christian exercises are a pleas- 
ure, not a task. It is a delight to move 
in any way that sets in active opera- 
tion these new-born powers. The ac- 
tivities of Christian devotedness are 
only the free expression of Christian 
gratitude and joy. Thus it comes to 
pass in the days of the Messiah as 
Isaiah foresaw, " then shall the lame 
man leap as an hart," Isa. 35 : 6. ^ En- 
tered. The healed cripple used his 
restored limbs for entering the place 



A. D. 30.] 



CHAP. III. 



91 



9 g And all the people saw him walking and praising ffCh - 4 :1G ' 21, 
God: 

10 And they knew that it was he which b sat for alms at 

the Beautiful gate of the temple : and they were filled with wonder 
and amazement at that which had happened unto him. 

11 And as the lame man which was healed held Peter and John, 



of public worship — following the exam- 
ple set him by the good men who had 
thus befriended him, and also follow- 
ing his heart's fresh impulse to give 
public thanks to God. The regenerate 
man will seek at once to put forth all 
his energies in the service and praise 
of God. He will naturally and at once 
seek to worship in communion with 
God's people, entering with them into 
the temple. He 'that loves Christ and 
feels his indebtedness to Him alone for 
salvation, will seek to profess Him, 
and would do it even if He had not so 
commanded. ^ Praising God. True 
Christian activity must spring from 
lively Christian gratitude. It is a deep 
sense of the immense benefits received 
from Christ that makes us feel that we 
cannot do enough for Him, nor suffi- 
ciently speak forth his praise. He 
praised God, " walking and leaping," 
in the use of his newly restored facul- 
ties. So we should put forth all our 
regenerate faculties in His service, and 
delight to use all our resources for His 
glory. Observe. — He praised not the 
Apostles, but God. This shows his 
intelligent faith "in the name of Jesus 
Christ of Nazareth," that was profess- 
ed as the source of the miracle. Every 
truly new-born man will give all the 
glory of his salvation to God. "To 
conceal God's mercies is ingratitude. 
To attribute them to others is sacri- 
lege." 

9. All the people. This miracle was 
to affect not only the single individual 
restored. It was to have great effects 
upon beholders. So it is in the case 
of any true conversion. But, more 
especially, in well-known and conspic- 
uous cases. This is the mighty re- 
sponsibility which some men have, 
whose conversion to God might move 
thousands to reflection and inquiry, 
and, through the Divine blessing, to 



salvation. \ Saw him. This is here 
recorded to show that the miracle was 
not done in a corner. The multitude 
saw the miraculous cure. 

10. The people of Jerusalem, who 
frequented the temple, had often seen 
this cripple stationed at the gate. 
They knew him well. And now they 
recognized this happy man as the very 
same. Thus they were able to bear 
witness of the facts, and the wondrous 
deed had ample confirmation. There 
could, therefore, have been no impos- 
ture. Like all the miracles of Christ 
and the Apostles, the facts were most 
evident and the proofs were most abun- 
dant. The facts were — That the man, 
now forty years old, (ch. 4 : 22,) 
had been a cripple from his birth, (vs. 
2.) The proof of his having been- 
really helpless was found in the pains 
which friends had so long taken with 
him to bring him there and to carry 
him back daily, (vs. 2.) and in the 
wonder and amazement which all the 
people expressed at his being sudden- 
ly able to walk. There were, no doubt, 
most abundant proofs of his being no 
impostor. The Apostles may have 
seen him before at the same place, 
though there is no positive evidence 
of his having known who they were. 
All the people who were now so con- 
vinced of the miracle, were not mainly 
the friends and followers of Christ, 
but His enemies ; such as had recent- 
ly joined in the scenes of the Cruci- 
fixion. The man, who would him- 
self be likely to know whether a cure 
had been wrought or not, gives his own 
glad testimony, and the multitude see 
and know that it is even so. What 
room could there have been for decep- 
tion ? 

11. Held. Held fast — grasping, so 
as not to be separated from them. 
Some understand it of adhering to 



92 



THE ACTS OF THE APOSTLES. 



[A. D. 30 



ofSu!*™" a ^ tne people ran together unto them in the porch 1 that is 
called Solomon's, greatly wondering. 
T 12 And when Peter saw it, he answered unto the people, Ye men 
of Israel, why marvel ye at this ? or why look ye so earnestly on us, as 
though by our own power or holiness we had made this man to walk ? 



them in his principles. But as in ch. 
2 : 49, the word is to be taken in the 
sense of physical cleaving to them in 
the crowd, which was most natural. 
The other idea would be expressed in 
another word. He thus testified to all 
that these men were his benefactors. 
<[ The porch. The outer wall of the 
temple court was lined with piazzas, 
verandahs, or porches, and on the east- 
ern side was this one, originally built 
by Solomon, and not entirely destroyed 
by Nebuchadnezzar, but restored by 
Zerubbabel, and renewed with great 
magnificence by Herod, and still retain- 
ing its name. It was a double row of 
marble columns 25 cubits high, with a 
richly carved roof of cedar wood, and 
30 cubits wide. This porch was on the 
east side toward the valley of Jehosha- 
phat, and near to "the Beautiful gate." 
This was a place where the Apostles 
commonly met, ch. 3 : 11 ; 5: 12, and 
Christ walked, John 10 : 23. \ Greatly 
wondering. That is, the people ran 
together, greatly wondering — very much 
astonished- at what they saw had taken 
place. The people were united in this 
natural amazement. 

12. He answered. Their manner was 
such as to show that some statement 
was called for to satisfy their inquiry, 
and very possibly, as they congregated, 
they asked, also, for an explanation of 
this event. Yet this term is often 
found as here, where no formal ques- 
tion has been asked. The analysis of 
this Second Discourse of Peter which 
now follows, is thus: he says, (1) This 
is not our work but God's, and in or- 
der to glorify His Son Christ Jesus, 
(vss. 12, 13.) (2) Him (Jesus Christ,) 
ye denied and killed; but God has 
raised Him up, (verses 13-15.) (3) 
Through His name this man is made 
whole, (vs. 16.) (4) Ye did it in igno- 
rance, but God thereby carried out His 
gracious purpose, (vss. 17, 18.) (6) 



Repent, in order that ye may be for- 
given and saved by this Jesus Christ at 
His coming, (vss. 19-21.) (6) His 
times have been the theme of prophecy 
from the beginning, (vs. 21,) as for ex- 
ample in citations given, (vss. 22-24.) 
(7) Application of this to the hearers 
as Jews, (vss. 25, 26.) At this. At 
this man, or at this thing. It would 
seem that they had cause for wonder- 
ing, as Bengel remarks. But they 
ought to acknowledge God from whom 
the healing benefit came, and not to 
have their wonder terminate upon the 
thing itself or upon the instruments. 
As Jews they ought to have recognized 
the Divine power in such a wonderful 
work,as they were familiar with miracles 
in their whole history. \ On us. This 
was their fault, that they were ready 
to think of such a work as proceeding 
from mere men. Calvin says, "This 
is the first part of the sermon wherein 
he reproveth superstition." If Power. 
This in men could be only some magi- 
cal craft, or else some preternatural 
power for working miracles. Tf Holi- 
ness. "Meritorious efficacy with God 
so as to have obtained this from Him 
on our own account." The Apostles 
directly contradict any such doctrine as 
that God bestows any benefits upon us 
by virtue of the merits of the saints. 
Observe. — They might here have ta- 
ken advantage of the popular impres- 
sion if they had pleased to exalt them- 
selves. But they would have all the 
glory given to God. This is an exam- 
ple for the ministry in all time. It was 
a Jewish notion that if a man arrived 
at a high degree of holiness he would 
be able to work miracles. This is the 
origin of the Romish doctrine of super- 
erogation, that a man by extra piety 
can lay up a store of merit be}'ond 
what he will need for himself and which 
may be made available for others. 



A. D. 30.] CHAP. HI. 03 

ich. 5:30. 

13 k Tlic God of Abraham, and of Isaac, and of Jacob, L^lLdif^ 
the G-od of our fathers, x hath glorified his Son Jesus; nSt-^-io. 
whom ye m delivered up, and a denied him in the presence Luke 23-1 vio: 21. 
of Pilate, when he was determined to let him ™ not 



14 But ye denied °t«he Holy One p and the Just, and 



ch. 18 : 28. 
o Ps. 16:10. 
Mark 1 : 24. 



desired a murderer to be granted unto you j »,**:». 

pck.7:52 J &22:14. 



13. The God of Abraham, &c. The 
God of the Jews whom he addressed — 
of the Patriarchs, their fathers — in 
whom they boasted, as a nation. This 
was to show them that he did not seek 
to introduce the worship of any new 
God, but only a new form of worship 
of the same; and that the Jehovah 
whom their fathers had professed, had 
shown Himself to be the Author of 
this religion. That hence, as children 
of Abraham, they were directly inter- 
ested in it, as it was, indeed, the ful- 
fillment of the great covenant promise 
to Abraham, that in him all the families 
of the earth should be blessed. Gen. 
12 : 3. See Gal. 3:16. 1 Hath glorified. 
Peter ascribes the miracle to Jehovah, 
their fathers' God; and declares that 
in this way He had put distinguished 
honor upon His Son, whom they had 
crucified. The object of John's Gospel 
narrative is to show how Christ was 
glorified by His miracles, and by various 
testimonies, as well as by the Father's 
direct act in His Resurrection, John 
13: 32; His Ascension, John 12: 16; 
and miracles, John 6 : 14. The Apostle 
aimed also to show here, that the 
Crucified One was living, and that this 
was the evidence of His being gloi'ified, 
and of His active presence and power 
in the world, f His Son Jesus, {■ku.lc.) 
The term here for "Son," refers to the 
office of Christ as the "Servant of 
Jehovah," spoken of by Isaiah, (chs. 
40-56,) and familiar to the Jews. The 
more common term for Son of God — 
denotes His Divine nature. ^ Ye de- 
livered up. "Ye" is here emphatic — 
Ye yourselves — and is in contrast with 
"the God of Abraham" on the one 
hand, and Pilate on the other. Though 
ye delivered Jesus unto Pilate, and 
thus incurred the greater sin, as He 
Raid, (John 19: 11.) "the God of your 



fathers hath glorified him" by this very 
miracle ; and even Pilate, in contrast 
with you, had given his decision to 
release Him. \ Denied Him — (1) Re- 
jected Him, as your promised Messiah 
— (2) in the presence of Pilate, a heathen 
governor, who sought to release Him — 
at the tribunal, where he was arraigned 
at your instance. ^ Determined. This 
they did, when Pilate had actually given 
his judgment in favor of releasing Him. 
Matt. 27: 17-25; Luke 23: 16-23. 
Pilate seems to have made at least 
five distinct attempts to procure the 
release of Jesus, in a way that would 
conciliate the Jews. At length, these 
very men, it may be, warned him that 
if he should let Him go, he would prove 
himself an enemy of Caesar. This was 
too much for Pilate. This shows how 
aggravated was their guilt, that they 
urged on His cruel death, against the 
decision of the heathen governor. Luke 
23: 14-16, 20; John 19: 4-12. And 
how dare they also be found fighting 
against God? 

14. Peter now shows how enormous 
was their sin — that they rejected such 
an one as Christ, and chose in preference 
such an one as Barabbas. The contrast 
of these representative characters is 
strongly given. Jesus was "the Holy 
One and the Just.'' 1 The former title 
was found in Ps. 16: 10, and cited ch. 
2: 27 — "-thy Holy One" He was also 
the Just One. He was so, by Pilate's 
own verdict, as well as in His own 
essence. "I find no fault at all in 
Him" — no legal ground of accusation. 
So Stephen (ch. 7: 52,) called Hira 
"the Just One;" and Ananias (ch. 22: 
14,) called Him "that Just One." It 
would seem to have been a title of the 
Messiah which the audience would re- 
cognize. In contrast with this, was the 
character of Barabbas "a murderer," 



94 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



ef2Tio,°and 15 And killed the || Prince of life, *whom God hath 
fo'hn 5: ii. raised from the dead; r whereof we are witnesses. 
3h." 2 lit 16 s And h ; s Lame, through faith in his name, hath made 
!? ^"io/and this man strong, whom ye see and know ; yea, the faith 
:9, which is by him hath given him this perfect soundness in 

the presence of you all. 



ch. 1 : 16; 2: 14; Matt. 27: 21. Jesus 
was the Sinless One. Barabbas was 
the ringleader of sinners — a robber, a 
leader of sedition, and a murderer. 
T[ A murderer. Literally, a man, a 
murderer — a Hebrew idiom. This is 
put in special contrast with " the Prince 
of Life," vs. 15. To be granted. ' " To 
be given as a gratuity for your gratifi- 
cation" — or rather to be given to you 
as your choice, and as if to your 
embrace. This was your affinity, ch. 
25: 11, 16; 27; 24. "If Pilate had 
brought forth Barabbas to you, you 
ought to have desired Jesus to be 
released instead. " — Bengel. 

15. The Prince of life. The double 
contrast is here brought out. Ye killed 
Him who was the Prince of Life, and 
chose a murderer — one who takes 
away life — in preference to Christ, the 
Giver of life, John 5 : 21, 25, 26. 
Isaiah prophesied of Christ, " Behold 

1 have given Him for a Leader and 
Commander to the people," Isa. 55 : 4. 
And this term rendered " Prince" means 
Leader. In ch. 5 : 31, Christ is called 
" a Prince and a Saviour," and in Heb. 

2 : 10, the " Prince or Captain of Sal- 
vation." In Heb. 12: 2, it is "Author 
(and Finisher) of faith." Christ is 
the Prince of Life, called in 1 John 1 : 
1, " the Word of Life" which was from 
the beginning — "in whom was life" 
John 1:4; 5:11, 12 — because He has 
introduced the spiritual and eternal life 
into the world, and guides His followers 
to it; and because He has conquered 
death in His Resurrection. See 1 Cor. 
15 : 20-40. If Whom God hath raised- 
awakened— from dead, [ones.) Though 
they had put Christ to death, this did 
not destroy Him. He wa3 proved to 
be the Prince of Life by His glorious 
rising from the company of the dead. 
And thus they w r ere shown to be fight- 
ing against Jehovah. Here Peter per- 



forms the Apostolic work of preaching 
Christ's Resurrection. And this event 
put the seal of God — the God of Abra- 
ham — their fathers' God, upon Christ's 
work. ^[ Whereof. This was their 
business as Apostles, to be witnesses 
of this fact, (ch. 1 : 22. ) 

16. Peter, in accounting for this 
miracle, has now come to the import- 
ant point, that it was through the 
working of His Divine power whom 
they had wickedly put to death. The 
inference would be, that He is alive 
and active in the world as the Risen 
Lord, and that they had done their 
utmost to put out of existence the 
Author of life and of healing. LPs 
name — (His office work as the Prince 
of Life.) This refers to the fact that 
they tad wrought this miracle in His 
name, (vs. 6.) by virtue of His power 
— not as though the mere calling of 
His name had any charm or virtue in 
it. The explanation is given in the 
next clause emphatically. *([ Through 
faith. That is, upon — through — by 
?neans of faith in His name. This faith 
was the means, and His name was the 
efficient cause, Matt. 17 : 20. It is not 
the faith of the lame man that is here 
referred to, though he seems to have 
had some faith, (vss. 6, 7,) nor to pro- 
duce faith in the lame man and in 
others," as some understand. Christ's 
name, power, authority, so set at 
nought by them, yet believed in by the 
Apostles, had produced the wondrous 
results which they beheld. There could 
be no mistake, as the facts were well 
known to them, ch. 4 : 16. \ Yea, the 
faith. The Apostle gives every empha- 
sis to this truth, and seeks to impress 
it. " When he is occupied about the 
showing and setting forth of the grace 
of Christ, he thinkcth that he hath 
never spoken enough touching the 
same."— C, loin, f Bg Him. The 



A. D. 30.] CHAP. Ill 95 

t Luke 23 : 3i. 

17 And now, brethren, I wot that * through ignorance ^13^27?' 
ye did it, as did also your rulers. \ ^• 2 1 : . 8 1 - 3 

18 But u those things, which G-od before had shewed ^f^^- 
* by the mouth of all his prophets, that Christ should and 
suffer, he hath so fulfilled. D an %ti 

1 Pet. 1: 10, 11. 



faith which is wrought by Him, or 
"which owes its existence and effect 
to what He is and has done." See 1 
Pet. 1:21. Bengel says, "He refers 
not only the miracle to Christ, but the 
faith which he himself exercised." 
But this seems to state a further fact, 
and may refer to the lame man's faith. 
He is exalted to give not only healing 
of the body, but healing of soul — " re- 
pentance and remission of sins," and 
faith. Perfect soundness. This term, 
used only here, means completeness, 
wholeness, freedom from defects — sig- 
nifying that the cure was entire, and 
that he was perfectly restored, ^ In 
the presence of you all. He appeals to 
their knowledge of the facts as eye- 
witnesses. He also challenges their 
denial of the miracle, and this shows 
how clear it was to all that a miracle 
hal been performed. 

17. And now brethren. He tenderly 
addresses these murderers of our Lord 
as brethren — of the same nation and 
covenant, and his "kinsman according 
to the flesh," Rom. 12 : 1. He speaks 
here in a conciliatory strain, and gives 
them any advantage which they could 
fairly claim from their ignorance. 
"Because it was to be doubted lest, 
being cast down with despair, they 
should refuse his doctrine, he doth a 
little lift them up." — Calvin, f / wot 
— I know — I am toell aware — as Christ 
Himself admitted, Luke 23 : 34. 
f[ Through ignorance. The ignorance 
was no sufficient excuse, for it was it- 
self blamable, as the fruit of pride 
and prejudice. But the offense would 
have been more heinous if it had been 
committed against full light and gospel 
knowledge. Our Lord had declared 
on the cross, that they knew not what 
they did, Luke 23 : 34. Paul declared 
the same, 1 Cor. 2 : 8 — and of himself, 
1 Tim. 1 : 13. Doubtless they did not 
know that He was the Messiah, though 



the ignorance of some of them was 
more positive than that of others. Ig- 
norance of the law is no extenuation 
of guilt. They were also guilty of 
their ignorance. It was their duty to 
have known the law. And many of 
them doubtless would have known Him 
to be the Messiah, but for their rebel- 
lious and proud unbelief. Yet how 
could they have done this awful deed 
if they had known what they were do- 
ing? ^ Your rulers. " For had they 
known it, says Paul — (God's scheme 
of salvation by Christ) — they would not 
have crucified the Lord of Glory," (1 
Cor. 2:8.) 

18. But those things — in reference to 
Christ's death. "For they that dwell 
at Jerusalem, and their rulers, because 
they knew Him not, nor yet the voice 
of the Prophets which are read every 
Sabbath day, they have fulfilled them 
in condemning Him." Ch. 13:27. 
"Ignorance, he says, has made you 
guilty; yet God has brought that to 
pass which He had determined, that 
Christ should redeem men by His 
death." — Calvin. Observe. — "Christ 
was not given up to the malice of the 
wicked, bat God was the chief Author 
by whose will His only Son did suffer." 
Calvin. ^ Before had shewed. Had 
showed beforehand — predicted, f All 
His provhets. For "the testimony of 
Jesus is the spirit of prophecy." (Rev, 
19 : 10.) So in vs. 24, " all the proph- 
ets" are said to have spoken of the 
days of refreshing and restitution. The 
prophets are regarded here as a body 
actuated by one spirit, and that the 
testimony of Jesus. "The spirit of 
Christ was in them and testified be- 
forehand the sufferings of Christ and 
the glory that should follow." 1 Pet. 
1: 11. Bath so fulfilled. He hath 
fulfilled these things thus, in this way, 
by the stubborn, ignorant, murderous 
rejection of Christ on tho part of the 



96 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



ych. 2-.38. 19 <p R epeilt y6j therefore, and be converted, that your 
sins may be blotted out, when the times of refreshing shall 
come from the presence of the Lord ; 



rulers. These were the means which 
God employed, and thus He made the 
wrath of man to praise Him. But 
Observe. — (1) The murderers of Christ 
acted freely, tbey crucified and slew 
Him by wicked hands. (2) The pre- 
determining and predicting of the event 
did not lessen their guilt. (3) God's con- 
trolling of their wicked acts, so as to 
have His glory promoted, did not at all 
excuse them. So Joseph said unto his 
brethren, (Gen. 50: 20,) "But as for 
you, ye thought evil against me, but 
God niemt it unto good to bring to 
pass as it is this day to save much peo- 
ple alive." It is not the sinner nor his 
deeds that thus promote God's glory. 
It is neither his intention nor the ten- 
dency of his work. But it is God's won- 
derful prerogative that the gates of hell 
shall not prevail against His cause. 
Meanwhile Observe— It is a great proof 
of the Scriptures that such an amazing 
plan could have been so brought about 
even by wicked agencies, according to 
ancient prophecies, all more or less bear- 
ing upon this point. And so the Risen 
Lord, "beginning at Moses and all the 
prophets, expounded unto them in all 
the Scriptures, (history and prophecy,) 
the things concerning Himself." (Luke 
24:27.) 

19. Peter had thus preached to them 
the Risen Jesus as the author of this 
miracle and as their Messiah — whom 
thoy had rejected — and faith in His 
name as the grand source of power to 
men. Thus naturally he comes to 
preach to them Repentance, because 
he had shown to them that there Avas 
yet room for pardon and salvation. 
^Repent ye, therefore — change your minds. 
The Gospel motive for repentance is 
involved in this. Christ and John the 
Baptist preached, "R,epent, for the 
kingdom of heaven is at hand." Peter 
here preaches, Repent, for the Messiah 
has come, and here is the proof of His 
living and exalted power. Thus the 
miracle was pointed to as the evidence 
that He whom they had put to death 



was alive and active in the affairs of 
men. So in the case of Saul, where 
Christ said, "I am Jesus whom thou 
persecutest." And this work of heal- 
ing was the further evidence that Christ 
was alive and active for human deliv- 
erance and salvation. ^ And be con- 
verted. Rather, turn. As the fruit of 
repentance, carry on a true and thor- 
ough conversion. In regeneration, the 
sinner is passive. He is acted upon 
by Divine and efficacious power. Con- 
version follows this, and is a turning 
from all evil ways. In this the man is 
active, Ezekiel 18 : 31. « Work out," 
or carry out, "your own salvation," 
graciously begun in you by God. (Phil. 
2 : 12.) Yet in conversion Divine grace 
is just as requisite as in regeneration. 
See Isa. 6:10; Matt. 13 : 15. f That— 
in order that. Ch. 2 : 38. They were 
exhorted to turn away from their sinful 
habits and tenets as a people, so that in- 
iquity should not be their ruin (Ezek. 
18:30.) <[ Blotted out. See Isa. 43 : 25. 
God claims to be "He who blotteth out 
our transgressions for His name's sake, 
and will not remember our sins." Re- 
pentance does not merit pardon. It 
does not cancel sin, nor undo a wicked 
deed. But repentance is to this end — 
it looks to this, as the object and result 
to be attained. It is a turning the face 
to God — to seek Him — to cease forsa- 
king and denying Him as He who for- 
gives and saves. The term here ren- 
dered blotted out, "refers to the mode 
of expunging from a book or tablet, 
or canceling a debt — wiped out — smeared 
out." (It is used in Col. 2 : 14 ; Rev. 
3 : 5. And in Rev. 7 : 17 and 21 : 4, it 
is used of wiping away tears. See Isa. 
44 : 22, "I have blotted out, as a thick 
cloud, thy transgressions, and as a cloud 
thy sins: return unto me; for I have 
redeemed thee.") The ancients wrote 
on tab'ets covered with wax, and when 
they wished to blot out what they had 
written, they used the flat end of the 
iron pen, and thus obliterated every 
trace of it. So the repenting sinner 



A D. 30.] CHAP. III. 97 

20 And he shall send Jesus Christ, which before was preached 
unto you : 



■who turns to this Risen Saviour has the 
promise of an utter expunging of his 
sins — rubbing out every trace of them 
— from God's book of account, When 
the times. This does not mean that 
they would not be pardoned till some 
future time. The more literal render- 
ing is "that the times." This was the 
end they were to have in view, that 
il the times and seasons" which they had 
80 anxiously inquired about-, might 
come. These were also "times of restora- 
tion" or restitution, (diroKaTuoTacnc irav- 
tuv) such as God had promised, though 
not such as they were locking for. He 
exhorts them to repent and turn to 
God, with a view to this, and as contrib- 
uting to bring about the glorious con- 
summation which God had promised by 
His prophet?. They would have no part 
in these times unless they repented. 
Observe. — It was with them as with the 
lame man. They gathered around their 
temple asking a very inferior blessing 
of temporal preferment, not dreaming 
that their crippled and helpless condi- 
tion was the thing to be cured, and the 
refreshing and restoration to be sought. 
While they are asking an alms, God 
will have them receive healing and sal- 
vation, by trusting in the Name of this 
Crucified but Risen Redeemer. This 
miracle, therefore, is wrought as a sign 
for Israel. ^[ Of refreshing. As the 
same terms icaipoi and %povoc are used 
in these two phrases, "seasons of re- 
freshing" and ," times of restitution," 
and as the term in vs. 20 rendered 
*' restitution," is the same term as is 
used in vs. 6, rendered "restore," and 
more properly here (the noun) to be 
rendered "restoration," it is plain that 
Peter refers the Jews to that very ques- 
tioning and to the reply of our Lord, 
ch. 1 : 6, 7. These are " the times and 
the seasons." And he addressed his 
hearers as directly concerned iu bring- 
ing them about. Connected with the 
ancient promises for the restoration of 
the kingdom to Israel, is the covenant 
. promise of seasons of refreshing "from 
the presence of the (Risen) Lord." These 
9 



seasons are such as at Pentecost, which 
He shed forth, (ch. 2 : 33,) and such as 
should result now from their repent- 
ance, swelling the numbers of the 
Church to five thousand, ch. 4 : 4 ; and 
such as Joel predicted as coming upon 
all flesh for the millennial times. These 
are like the seasons of spring to the 
earth from genial rains, and the out- 
pouring of the Spirit is likened to these 
refreshing showers from heaven. These 
times look constantly forward to the 
" times (epochs) of restoration," which 
are but the glorious consummation, as 
a millennium, the reign of Christ on the 
earth, when His kingdom will have 
fully come. There may be a refer- 
ence to that time as the Great Sabbath 
and Jubilee of the Church. 

20. And he shall send. Rather, And 
that he mag send. Christ is to come 
again. This was their great expecta- 
tion, according as the angels announced 
it at the Ascension, (ch. 1: 11.) He 
is to come for the final consummation 
at the last Judgment. Peter declares 
that the times of refreshing are con- 
nected with this. The millennial times, 
when, according to the fullness of Joel's 
prophecy, the Spirit shall be poured 
out upon all flesh, will be a coming of 
Christ in power and glory to reign. 
And this shall usher in the consumma- 
tion — the restoration or restitution of 
all things promised by the prophets. 
Thus He would "restore the kingdom 
to Israel." Meanwhile, it is necessary, 
according to the Divine plan, that the 
heavens receive Him until the final con- 
summation — that, though active in this 
work and sending down these refresh- 
ings, He should be officiating in heaven, 
and exalted as " Head over all things to 
the Church," (Eph. 1 : 22)—" crowned 
with glory," (Heb. 2:9.) See 2 Pet. 
3: 9. Observe. — (1) The second 
coming is here spoken of as that for 
which the first was only preparatory — 
and is therefore this "sending" or 
mission of Christ. (2) The conversion 
of. the Jews, especially, is closely con- 
nected with the consummation of all 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



21 z Whom the heaven must receive until the times of 
^o 1 . 1 - a restitution of all things, b which Grod hath spoken by the 
mouth of all his holy prophets since the world began. 



things. They shall be brought in 
•when the fullness of the Gentiles is 
come in, (Horn. 11: 25.) (3) The re- 
pentance and conversion of sinners are 
the condition of the speedy approach of 
these blessed times. (4) All may help 
by their conversion and by laboring for 
that of others, in bringing forward the 
millennial times. ^[ Which before was 
preached. The more correct text reads : 
" Who was before appointed to you" as 
your Messiah — Him who was predes- 
tined as your Messiah — namely, Jesus. 
This is the most approved reading, 
found in the ancient Syriac and Arabic 
versions. 

21, Whom the heaven. Kather, 
Whom heaven — literally, whom it is 
necessary that heaven receive. The Apos- 
tle takes this rapid survey of the 
entire Gospel Dispensation, and here 
accounts for the present temporary 
absence of Christ from the earth. The 
Jews expected their Messiah to reign 
in the flesh. Must receive, (del.) 
This necessity, according to the Scrip- 
tural usage, is that which grows out 
of the Divine plan. It is the necessity 
which belongs to the Divine arrange- 
ments. Some read: "Who must pos- 
sess, or take possession of, or receive 
the heaven." But the English version 
gives the most correct and approved 
rendering. It was necessary that 
Christ should enter heaven while the 
glorious consummation is going for- 
ward, and until it comes fully to pass. 
He needed to appear there in the holiest 
of all as our Great High Priest, (Heb. 
7: 15,) and Forerunner, (Heb. 6: 20,) 
occupying His throne there as Head 
over all things to the Church, (Eph. 1: 
20-22,) and as exalted "to be a Prince 
and a Saviour, for to give repentance to 
Israel," (ch. 5: 31,) and for sending 
the Comforter, John 10. See 1 Pet. 
3 : 22. ^[ Until the times of restitution. 
Christ shall continue in His heavenly 
abode until these appointed times shall 
arrive, called here "the times of 
restitution," &c. The term here used 



means restoration, and refers back 
again to the term employed by the 
Apostles in their inquiry, ch. 1 : 6, 
" Wilt thou at this time restore again 
the kingdom to Israel?" Our Lord 
had answered them generally that as 
to the precise periods they were not to 
know, but their power should come 
from the Holy Ghost, so that they 
should be witnesses to Him throughout 
the world. And now that consumma- 
tion is further contemplated — the uni- 
versal diffusion of the Gospel, called 
by our Lord "the Regeneration ;" when 
the Son of man shall come in His 
glory, and when the restoration of the 
kingdom should so far be realized to 
them as that they should sit on twelve 
thrones, judging the twelve tribes of 
Israel, (Matt, 19: 28.) The term here 
rendered "until" refers forward to the 
arrival of these times as a future 
event, bui Joes not exclude the idea 
of "during," as regards the operations 
going on toward that result. He must 
remain in the heaven during these 
Gospel times, and until the millennial 
times have ushered in the consumma- 
tion. Observe. — As Christ is here 
declared to be bodily in heaven, and 
under the necessity of remaining there 
until the end or winding up of this 
closing dispensation, He cannot be 
bodily present in the Sacrament of the 
Lord's Supper. "The natural body 
and blood of our Saviour Christ are in 
heaven, and not here." Tf Of all things. 
This restoration or restitution or re- 
generation is that creation of "new 
heavens and a new earth," predicted by 
Isaiah, and referred to by Peter (2 
Pet. 3: 13,) in his Epistle, and by 
John in the close of the Revelation, 
(Rev. 21: 1-5.) The terms here used 
were employed by our Lord, (Matt. 
17: 11,) in speaking of Elias as to 
restore all things, (using the verb, cor- 
responding with the noun here,) and 
this is explained as referring directly 
to the thorough reformation which 
John the Baptist was to undertake as 



A. D. 30.] 



CHAP. III. 



99 



22 For Moses truly said unto the fathers, 0 A prophet K. t-18:15 ' 
shall the Lord your G-od raise up unto you of your ch - 7:37 - 
brethren, like unto me ; him shall ye hear in all things whatsoever 
he shall say unto you. 



a preparation for Christ, (Luke 1: 17.) 
This restoration or new creation, how- 
ever, was in a higher sense to be 
effected only by Christ himself, as the 
Great Restorer from the ruins of the 
fall. The issue here contemplated is 
that often referred to in the Old Testa- 
ment by Isaiah and David, &c, (Ps. 
110: 1,) and in the New Testament, as 
the subjugation of all enemies, (1 Cor. 
15,) the reconciling of all things to 
Himself, both in earth and in heaven, 
(Col. 1 : 20,) and the recapitulating — 
gathering together in one, under one 
Head — all things in Christ, (Eph. 1: 
10,) of Jews and Gentiles, Observe. 
—To the Jews the idea of a universal 
restoration was familiar in their Jubi- 
lee, when all forfeited estates were to be 
restored. And Christ is our Goel or 
"Kinsman Redeemer,"' whose office it is 
to redeem our forfeited inheritance. 
It is also thought by some that that 
very year was a year of Jubilee, A. D. 
80. \ Which God hath spoken. This 
consummation is the great leading 
topic of prophecy from the first promise 
in the garden to the close of the Old 
Testament. And again the New Tes- 
tament prophets reiterate it, as here. 
Observe. — From the whole tenor of 
these prophecies, it is plain that the 
Restoration promised is not, as some 
vainly imagine, a recovery of fallen 
angels and of the lost souls in hell. 
This is nowhere predicted nor promised, 
but the contrary. ^ Since the world 
began. Rather, From the beginning — 
from the earliest times of prophecy. 
This would show the hearers that the 
Apostles did not reject their prophets, 
but rather gloried in them and ex- 
pounded them. Observe. — (1) "The 
testimony of Jesus is the spirit of 
prophecy," (Rev. 19: 10.) (2) The 
coming of Christ in glory is a truth 
most terrible to His foes, and an 
"jcentive to repentance. We do not 
sufficiently feel the force of this great 



motive to diligence, that to us, at least, 
the day of the Lord speedily cometh, 
as a thief in the night. We are to 
look for and hasten unto the coming 
of the day of God a3 at farthest near, 
and at any rate hastening, 2 Pet. 3 : 12. 

22. For Moses truly said. The Apos- 
tle having referred generally to their 
prophets as having predicted the glo- 
rious Restoration through Christ, now 
refers to Moses, in whom they trusted, 
(John 5 : 45,) and shows that he had 
predicted Christ as a Prophet, and had 
commanded obedience to Him on pain 
of excommunication from the common- 
wealth of Israel. Unto the fathers. 
To their ancestors in common — Peter's 
and theirs. % A prophet. Though 
Moses here foretold of the succession 
of prophets that God would raise up, 
that succession was regarded as culmi- 
nating in Christ, the greatest of Pro- 
phets. See Deut. 18:15-19. He was 
called " that Prophet" — " that Prophet 
which was to come." See John 1 : 21. 
This promise to the nation of a line 
of prophets, was as a security to them 
against the false reliances of the hea- 
then, such as divinations and necro- 
mancy. Each of the prophets was 
one of a line that led on to Christ. 
Each prefigured Him and gave further 
promise of His coming. And as none 
of all the prophets fulfilled this descrip- 
tion of being like unto Moses, in most 
important particulars, the Jews ex- 
pected "the coming one," though of- 
ten with gross misunderstanding of his 
nature and work. ^ Unto you. To be 
your Teacher and Guide. ^ Like unto 
me. Clmst alone was like unto Moses 
as the Mediator of a covenant and the 
Lawgiver of Israel — and a Deliverer 
of His people, and their Leader out of 
bondage through the wilderness — the 
Head of a dispensation and a Ruler to 
be obeyed. See Gen, 3 : 19 ; cb. 7 : 35. 
The chief reference in the original 
passage is to the office of Mediator. 



100 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



23 And it shall ccme to pass, that every soul which will not hear 
that prophet, shall be destroyed from among the people. 

24 Yea, and all the prophets from Samuel and those that follow 



The idea is that " since the Israelites 
had been unable to endure the terrors 
of the Divine Majesty, God would, at 
some future time, send to them another 
Mediator, through whom He could 
communicate with them as He had 
done through Moses." Yet Moses was 
far inferior to Christ. See Gal. 3:19; 
Heb. 9 : 15. And now their inquiries 
of John and of Christ, as to their be- 
ing this Prophet, show that they ex- 
pected Him, John 1 : 21, 25. Moses 
spake truli/, says Peter. He does not 
dispute nor discredit Moses. Shall 
they do so, and thus deny the testi- 
mony of the Great Founder of their 
nation ? — That God had now raised up 
this Prophet and sent Him to them, 
he shows and presses home, (vs. 26.) 
^ Shall ye hear. They were thus most 
solemnly charged to receive the in- 
structions of this Prophet, and yield 
obedience to Him in all things what- 
soever He should say unto them, ch. 
2 : 21. Observe. — It was in Moses 
that Christ was first clearly set forth 
and typified as a Personal Saviour. 

23. It shall come to pass. Literally, 
It shall be. These words are inserted 
by Peter in making the citation from 
the Hebrew, in order, as the Spirit 
prompted him, to arrest their special 
attention. This is not Peter's lan- 
guage that follows, but that of Moses, 
whom they boasted and professed to 
believe and trust. "Moses wrote of 
me," said Christ, (John 5 : 46.) How 
dare they so deny Moses and disobey 
the predicted Prophet of prophets, in 
the face of this judgment so plainly 
denounced against such transgression? 
]f Shall be destroyed. Literally in the 
Hebrew passage it reads, / will require 
it of him — I will take vengeance upon 
him. This declares that God Himself 
would visit punishment upon such an 
one. Peter uses this common mode 
of expression to denote the kind of 
punishment, namely, cutting off from 
the body of the people. Exod. 12 : 15, 
19 ; 30 : 33 ; Numbers 19 : 13. This 



phrase was familiar, and was under- 
stood as signifying excommunication 
from the special privileges of God's 
covenant people, so as to be regarded 
as heathen. This was the Old Testa- 
ment language for expressing the most 
fearful judgment of God. (See 1 Cor. 
16: 22.) So it was enjoined, (Exod. 
22 : 20,) that an apostate Israelite 
should be anathema, or as our Eng- 
lish version reads, " utterly destroyed." 
The New Testament language is, " shall 
be cast into outer (outside) darkness" 
— "everlasting destruction from the 
presence of the Lord," (2 Thess. 1:9; 
Matt. 8 : 12.) 

24. Peter's aim is here to re-assert 
the unanimity of the prophets (their 
own boasted prophet3,) in regard to 
these glorious times of the Church in 
the Messiah's days. Samuel is here 
named as the head of the prophetic 
line, because in his time prophecy be- 
came an established function, and an 
order of prophets was instituted, of 
whom he was the head. A "school of 
the prophets" was founded under him. 
1 Sam. 19 : 20. Besides, the song of 
Hannah at his birth was referred to 
and adopted in part by Mary at the 
salutation of Elizabeth in regard to the 
holy child Jesus, and thus Mary reaches 
her hand over the whole line to Han- 
nah. See 1 Sam. 2 : 1-8; 10: 35. Be- 
sides, only two prophets are spoken of 
between Moses and Samuel, and these 
only delivering occasional messages. 
Thenceforth as the kings were allowed 
to the people, the prophets were estab- 
lished as a regular order, to stand be- 
tween God and the king; and these 
were from Samuel down ; and from this 
time onward the days of the Great 
Prophet have been the subject of 
prophecy by these very prophets, who 
thus confessed that they were neither 
of them the Prophet whom Moses fore- 
told. As many as have spoken. 
Though all of them had not perhaps 
in very words spoken of the glori- 
ous consummation in Messiah's time, 



A. D. 30.] CHAP. III. 101 

after, as many as have spoken, have likewise foretold of these 
days. 

25 d Ye are the children of the prophets, and of the cov- Kom.el^'s, 
enant which Grod made with our fathers, saying unto g^A 5 :^. 



" the testimony of Jesus is the spirit 
of prophecy," — " the spirit of Christ 
was in them, and testified beforehand 
the sufferings of Christ and the glory 
that should follow." " And beginning 
at Moses and all the prophets, He ex- 
pounded unto them in all the Scrip- 
tures the things concei-ning Himself." 
(Luke 2-4: 27.) The passages in Sam- 
uel here more especially referred to, 
may be 1 Sam. 2 : 10-35 ; 2 Sam. 7 : 
16. After the application of these pre- 
dictions to our Lord, the Jewish Rab- 
bis, who had always before confessed 
their reference to the Messiah, tried to 
prove their reference to some other of 
the prophets and any other than Christ, 
though in our Lord's time it was uni- 
versally admitted by them that the 
Great Prophet had not yet appeared. 
John 1 : 21 ; 6 : 14. Observe. — As 
the kingdom of Israel began in Sam- 
uel's time, and flourished in the time 
of David and Solomon, prophecy more 
clearly set forth the kingdom of Christ, 
and the mother of Samuel is the first 
who makes mention of the Lord's King 
and Anointed, (Messiah.) 1 Sam. 2 : 
10-35. 

25. Peter now brings the matter of 
personal privilege and obligation home 
to them, by showing their relation to 
God's ancient people and covenant. He 
shows them that they were inheritors of 
these promises — that these very proph- 
ets were their ancestors, and that these 
were reasons why they should apply to 
themselves the benefits that Jesus 
Christ, the true Messiah, " the hope of 
Israel," brings. They were children 
(or sons) of the covenant, because they 
were included in the outward pale of 
God's Church, "to whom were com- 
mitted the oracles of God," (Rom. 3:2,) 
" whose are the fathers, and of whom 
as concerning the flesh Christ came." 
(Rom. 9:4.) As the chosen seed of 
Abraham, and the covenant people, 
they enjoyed very distinguished privi- 
9* 



leges. The blessings promised to Abra- 
ham to come through the Messiah, 
were brought very nigh to them. They 
had thus a birthright by an outward 
calling which specially obligated them 
to the obedience of faith. "They were 
bound to act as the true, spiritual chil- 
dren of faithful Abraham. For he ar- 
gueth thus, 'God made his covenant 
with our fathei-s — therefore we, who 
are their posterity, are comprehended 
in the covenant.' I grant, indeed, 
that many which are the children of 
the faithful according to the flesh are 
counted spurious and bastards, be- 
cause they thrust themselves out of the 
holy progeny through their unbelief. 
But this doth no whit hinder the Lord 
from calling and admitting the seed 
of the godly into fellowship of grace. 
And so although the common election 
be not effectual in all, yet may it set 
open a gate for the specially elect." — 
Calvin. See Rom. 11 : 23. This is 
the tenor of the Abrahamic covenant. 
With the believing pare^i it includes 
the infant offspring also ; and by this 
household feature God promises to be 
a God to the children of His people. 
The children of the covenant are thus 
born within the outward pale of the 
Church — are children of the Church — 
the seal of the covenant has been ap- 
plied to thym in infancy, and they are 
born in such a relation to God as no 
other children are born in, and they 
are put under special obligations to 
act as becomes the children of God. 
Yet, as in case of these very Jews, if 
they reject Christ, the covenant does 
not save them, in their unbelief and 
rebellion. And if they are only "Jews 
outwardly" and not "Jews inwardly," 
they are not saved by their hereditary 
privilege. They only bring upon them- 
selves deeper condemnation. And un- 
less they give evidence of inward piety, 
no matter how holy their ancestors 
were, they must perish. Alas ! "many 



102 THE ACTS OF THE APOSTLES. [A. D. 30. 

18^18,' Si 22 ': * 8> Abraham, e And in thy seed shall all the kindreds of the 

SaT 3 4 ;!. 28:U - earth be blessed. 

4di5:24. :5 ' 26 f Unto you first, God, having raised up his Son 
chA e 3^,t3:46. Jesus, g sent hirn to bless you, h in turning away every one 
a Matt! i:2i. of J° u f rom his iniquities. 



shall come from the east and from the 
west, (who were born of Gentile and 
uncovenanted parents,) and shall sit 
down with Abraham, and Isaac, and 
Jacob, in the kingdom of God, while 
the children of the kingdom shall be 
cast out." The Apostle here exhorts 
these Jews, though they were children 
of the covenant by birth, to turn away 
from their iniquities, (26,) and that 
without such true, hearty repentance 
and embrace of Christ, they would not 
be saved. <[ And in thy seed. Gen. 3 : 
29; 4: 1-7. (1) This blessing prom- 
ised in the covenant to all families of 
the earth, was to come in the Abra- 
hamic seed as the lineal posterity 
through whom Christ should come, the 
chosen people, the visible Church, 
through whom the covenant blessings 
should be transmitted to all generations 
and be extended to the Gentiles. (2) 
This blessing could come only in Christ 
— who was most eminently Abraham's 
seed, (Gal. 3 : 16,) the Head of the 
body — the Son in the house, greater 
than Moses and Abraham, Heb. 3:6; 
7 : 4, &c. for whose coming in the cov- 
enant line the family of Abraham was 
chosen. Observe. — The Messiah and 
His people, are often in the Old Testa- 
ment set forth as a complex Person — 
He the Head and they the body — and 
both are spoken of as "the Servant of 
Jehovah." Sometimes with more spe- 
cial reference to Christ and at other 
times to the people. Isa. 42 : 1 ; 52 : 
13. So they were both to be "a light 
to the Gentiles." (Isa. 42 : 6 ; Luke 
2 : 32.) And accordingly He Himself 
says at one time, "I am the light of 
the world," (John 8: 12,) and at an- 
other time, " Ye are the light of the 
world." (Matt. 5:14.) % The kindreds. 
It is expressed in Gen. 12 : 3 ; 28 : 14, 
as all the tribes ("families") of the 
earth— in Gen. 18:18; 22: 18, as all 
the nations of the earth. Here the ' 



term denotes those who have a common 
ancestor, and is applied to kindred or 
families. The promise was that by the 
coming of the Messiah in the line of 
Abraham's chosen seed, all the nations 
of the earth (not the Jews only) should 
be blessed. The extension of covenant 
privileges to the Gentiles, so that the 
Church of God should embrace all kin- 
dreds, without regard to nation, was 
clearly foretold by the prophets. The 
Apostles were certainly aware of this, 
though they seem to have expected 
that the Gentiles would come into the 
Church through the Jewish pale, by 
Circumcision and the Passover, instead 
of Baptism and the Lord's Supper. 
This was the scruple that Peter had, 
(ch. 10) in regard to the admission of 
the Gentiles. 

26. Unto you first. See vs. 22. This 
was the birthright of the Jewish peo- 
ple, as Peter here declares unto them. 
They had the precedence above other 
nations. The call was to them first. 
The Gospel call was first made to them. 
The Apostles were charged to begin 
their work at Jerusalem, Luke 24 : 47, 
(though Christ was lately crucified 
there,) and the law was to go forth out 
of Zion. Here Peter implies that the 
Gospel was to be preached to the hea- 
then. (Isa. 2:3.) In their Apostolic 
labors for gathering the early Chris- 
tian Church, they were to preach first 
to the Jews, and make to them the first 
offer of the Gospel, and only upon their 
rejection of it, (as at Antioch in Pi- 
sidia, &c.) did they turn to the Gentiles. 
Acts 13 : 46. They recognized this as 
the established order of their ministra- 
tions. Our Lord confined His public 
ministry to the Jews, except incident- 
ally, as to the Samaritan and Syrophe- 
nician woman. If Having raised up. 
As Moses had predicted that "a Proph- 
et should the Lord their God raise up 
unto them," &c. (vs. 22,) so here Peter 



A. D. 30.] 



CHAP. IV. 



ioy 



CHAPTER IV. 

1 And as they spake unto the people, the priests, and 
the || captain of the temple, and the Sadducees, came upon I 
them : 0 



shows that this is fulfilled in Christ, 
and that this Prophet of God's ap- 
pointing is His Son Jesus. This does 
not refer to His being raised from the 
dead, but raised up for His work- 
brought forward in His human nature, 
of the seed of Abraham and David, 
Rom. 1 : 1, and commissioned according 
to prophecy. ■ f His Son. Rather, 
His Servant. The term is not the com- 
mon one for Son, (yiog) but nuig, the 
same as is used in vs. 13. It was as 
"the Servant of Jehovah" that Isaiah 
prophesied of Christ often, in the char- 
acter of the Head of the covenant peo- 
ple ; " His' Servant to bring Jacob 
again to Him," Isaiah 49 : 5, 6 ; 42 ; 
43: 10; "And my Servant, whom I 
have chosen, that ye may know and be- 
lieve me and understand that I am 
He," &c. ^ Sent Him. This refers to 
the appointment and mission of Jesus 
Christ and His ministry, continued now 
by His Spirit. Tf To bless you. Rather, 
Blessing you — as one whose province it 
is to bless you ; and this i3 the way in 
which He do33 it — not in any vain, tem- 
poral promotion, such as yon may im- 
agine, but in turning away every one of 
you from his iniquities. This is what 
He aims at, and proposes in His Gos- 
pel. So this Apostle had already 
preached to them to repent, and while 
he urged them to turn, he declared also 
to them Christ's power and offer to turn 
them ; exalted as He is to give re- 
pentance unto Israel and remission of 
sin3, as the great gift and blessing of 
the Gospel, ch. 5 : 31. Observe. — (1) 
How great is the blessing that the Gos- 
pel brings to us Gentiles. (2) Baptized 
children are "by nature the children 
of wrath, even as others," (Eph. 2:3,) 
and though they are children of the 
covenant and of the Church, they are 
not the spiritual children of God except 
by faith in Christ Jesus. Gal. 3 : 26. 
(3) God does not send the Saviour to 



bless us in our sins, but to bless us in 
turning us from our sins. (4) We may 
judge whether we are of the saved or 
not, by inquiring whether the salvation 
from sin is going on within us : by ex- 
amining whether this work of turning 
us from our iniquities is going forward 
or not. 

CHAPTER IV. 

\ 7. The First Hostility — (Saddu- 
cees) — Arrest op Peter and John 
— Further Growth of the Church 
to Five Thousand Members. Je- 
rusalem. Ch. 4 : 1-37. 

Peter was addressing the multitude 
in Solomon's porch of the temple, ch. 
3 : 11. The Jewish authorities thus 
pressed with their guilt, must either 
confess it, or suppress the testimony 
against them. As the kingdom of light 
advances under the ministry of these 
Apostles, both by miracle and the 
means of grace, so the kingdom of 
darkness is also aroused, and sets 
itself in active opposition. This has 
been the history of the Church in all 
ages. Exod. 7:11. Satan aims to nip 
the truth in the bud. But God has or- 
dained that by these very conflicts the 
truth shall be brought out to view in 
its most precious aspects, and the 
Church militant be disciplined for the 
glories of the Church triumphant. We 
shall see how at every step of her ad- 
vance the ground is sharply contested, 
so that through much tribulation every 
conquest shall be made for entering 
fully into possession of the kingdom. 
This record belongs not many days 
after Pentecost. Some think the fes- 
tival had not yet closed. 

1. As they spake. It was the strong 
and wide impression that this miracle 
and discourse were making upon the 
people, which aroused the publie offi- 
cers against the Apostles. It wa3 " as 



104 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



SjSa*" 9, 2 a Being grieved that they taught the people, and 
preached through Jesus the resurrection from the dead. 
3 And they laid hands on them, and put them in hold unto the 
next day : for it was now eventido. 



they spake unto the people" that the as- 
sault upon them began from three 
classes. If The priests. These were the 
religious teachers of the people, and 
they were offended because these men, 
who were not taught in the Rabbinical 
schools, (vs. 13,) — should be assuming 
to teach, and thus be bringing their 
priestly office into discredit before the 
multitude. See Mai. 2 : 7. The priests 
and Levites were also stationed as 
guards of the temple. It was probably 
in this capacity that they now inter- 
pose, under their commandant, who is 
here called, " the Captain of the Tem- 
ple." This was not a Roman officer, 
as some have supposed, but a Jewish 
one : the twenty-four bands of guards 
had each its leader or commander. 
But a commander-in-chief is here spo- 
ken of. These priests and this chief 
officer of the watch would take occa- 
sion from the symptoms of popular 
disturbance. But the Sadducees were 
probably the chief movers in the oppo- 
sition. They had a controlling influ- 
ence in the Sanhedrim at this time, as 
would seem, (ch. 5 : 17.) They were 
the first to take an open stand against 
the doctrine of the Apostles, because 
the Resurrection, which it was their 
business to proclaim, and which Peter 
now preached in the strongest light, 
they utterly denied. They were the 
more bitter now in the denial of it, 
because it was set forth in the case of 
Jesus whom they had crucified. It 
was the Pharisees who persecuted 
Christ because He exposed their hypoc- 
risy. These were so opposed to the 
Sadducees that they now rather sided 
with the Apostles from this party feel- 
ing — or perhaps did not think it worth 
while to persecute them. ^ Came 
upon them. The term here used im- 
plies commonly a hostile intent — that 
they came against them, using their 
authority and force against their pro- 



ceedings. See ch 6 : 12 ; 17 : 5 ; Luko 
20: 1. 

2. Being grieved. This term means 
rather aggrieved — (vexed and indignant. ) 
These authorities of the Jewish peo- 
ple, who ought to have taught them 
the true doctrine of Christ, were griev- 
ously offended at the Apostles for 
teaching it. See Matt. 21 : 23. In- 
stead of embracing the truth them- 
selves, they are most aggrieved at 
seeing their office of "teaching the 
people" assumed by private, unofficial 
men. |[ Through Jesus. Lit. , In Jesus 
— in His case. With the Sadducees the 
special vexation was, that these new 
teachers preached (proclaimed) in the 
case of Jesus, the doctrine of the Re- 
sui'rection — that is, that they proclaim- 
ed the fact of Christ's Resurrection as 
a proof of the doctrine, and published 
it as exemplified in His personal case. 
Their office was to bear witness of 
Christ's Resurrection, as they were 
raised up to be personally eye-witness- 
es of the fact, ch. 1 : 22. And in pro- 
claiming this great fundamental truth, 
they placed the doctrine of the Resur- 
rection in a light the most strong, and 
yet most offensive to these murderers 
of Christ, ch. 5 : 28. 

3. They laid hands on them. These 
officers of the guard, with the counte- 
nance of the Sadducees, arrested the 
Apostles and put them in hold — that is, 
in prison — literally, a place of custody. 
There was such a place near the tem- 
ple, and probably under ground. 
^[ Eventide. They could not proceed 
with any trial until the next day, as 
it was already evening, and it was con- 
trary to the law to try any one and 
pass sentence at night. The Jews 
reckoned two evenings — one at three 
o'clock and the other at six. This 
must have been the latter of these, as 
they went to the temple at three, (vs. 
1.) It was, therefore, in the dusk of 



A. D. 30.] 



CHAP. IV. 



105 



4 Howbcit many of tliem which heard the word believed; and 
the number of the men was about five thousand. 

5 ^[ And it came to pass on the morrow, that their rulers, and 
elders, and scribes, 

6 And b Annas the high priest, and Caiaphas, and John, j 0 hn k n 3 : : J; ana 
and Alexander, and as many as were of the kindred of the 18 :13, 
high priest, were gathered together at Jerusalem. 



the evening when the Apostles were 
seized. Thus, says Bengel, their faith 
was sharpened. 

4. Ilowbeit. Notwithstanding this 
persecution of the Apostles by the 
Jewish authorities, which was calcu- 
lated to keep back many from joining 
them, there were many believers in 
the Word, (the Gospel,) who professed 
their faith; and thus the Church of 
one hundred and twenty, (ch. 1: 15,) 
which, at Pentecost, had three thous- 
and added, and still others daily, (ch. 
2 : 47,) was increased till the number of 
the members amounted to Jive thousand. 
This was probably not many days after 
the Pentecost, and some have thought 
it was before the close of that festival, 
Hut see ch. 2: 47. This shows the 
rapidly increasing numbers of the 
Church, in the face of persecution. 
And such was everywhere the history 
of its advance in the first centuries, 
proving the Divine presence and power 
with His people, Of the men. Of 
the persons — the members ; as it is said, 
(ch. 1: 15,) "the number of the names," 
and in ch. 2: 41, "three thousand 
souls." If Was — literally, became, or had 
become; and not, as some think, that 
five thousand were converted at this 
lime. 

5. The Apostles are now put on trial 
before the Sanhedrim, the highest court 
of the nation, as soon as the day time 
arrived, when it was lawful to carry 
on and issue a trial before the court. 
If Their rulers, &c. These terms to- 
gether, denote the different classes who 
made up the Sanhedrim, (vs. 15.) See 
Matt. 2:4; 20 : 59 ; ch. 5 : 21. It is 
oftener written "the chief priests, with 
the elders and scribes," (Mark 15: 1,) 
"chief priests and elders," (vs. 23.) 
Luke here speaks of " their rulers," as 
though writing for Gentiles, and mean- 



ing the rulers of the Jews. The term 
"rulers" may relate to the court in 
general, and the two following classes, 
together with those mentioned in vs. 6, 
will then denote those who made up 
the court, (see Ezra 10: 8,) all of 
whom were "rulers," (ch. 3: 17; Luke 
24 : 20 ; John 3:9.) Elders— Presby- 
ters. These were a class of rulers in 
the synagogues, some of whom sat in 
this highest court. Elders, as a class 
of civil and church officers, had been 
known among the Jews from the time 
of the Exodus. They are called "elders 
of Israel," (vs. 8.) Stephen was con- 
demned by these, (ch. 6: 12.) Paul 
was persecuted by these, (ch. 23: 14, 
24; 25: 15.) Scribes. Writers and 
expounders and guardians of the law. 
The elders were the representatives of 
the people, and the scribes were the 
spiritual leaders. 

6. And Annas. This man, who is 
also spoken of in the Gospel by Luke, 
(ch. 3: 2,) with Caiaphas, as being 
both of them high priests, was prede- 
cessor of the latter, and his father-in- 
law. This is he to whom our Lord 
was first taken at his trial, (John 18 <. 
13,) as having some priority of rank. 
This is accounted for from the fact 
that while by the Jewish law the office 
of high priest was held for life, it was 
shifted at pleasure by the Roman 
authorities. Hence, while but one 
would be the high priest in the Jewish 
view, the office might have passed to 
several others by the authority of the 
Romans, who deposed and appointed 
whom they pleased. Here Annas is 
designated as the high priest, (in the 
eye of the Jewish law the only one,) 
while Caiaphas is named also, as hold- 
ing the title under the Romans. See 
ch. 22 : 5, notes. If John and Alexander. 
These were relatives of Annas and 



106 



THE ACTS OF THE APOSTLES. 



[A. D. 80. 



7 And when they had set them in the midst, they 

mKi^s 1 . 4 ' asked, °By what power, or by what name, have ye done 
ch.7:27. this? 

£Lu k el2:ll, § dTheG p e( . er? fiUed w j th jj^ ahost> gaid untQ 

them, Ye rulers of the people, and elders of Israel, 



Caiaphas, and must have been well 
known ; though besides this, little can 
be said of them with certainty. ^ The 
kindred. Of the family of the high 
priest, "whose ancestors lately enjoyed 
the high priesthood." — Grotius. The 
attendance of so many persons of 
eminent station, here expressly named, 
shows the excited state of public feel- 
ing ; and the interest felt in the case 
personally by Annas and Caiaphas is 
shown by the fact that their priestly 
line were all summoned to attend. 
Five sons of Annas reached the high 
priesthood. What wonder that these 
two men, who had taken such a con- 
spicuous part in the death of Christ, 
were agitated now by the preaching of 
His actual Resurrection, and by the 
fact that it was believed by increasing 
multitudes ! Some take yevovg to mean 
"order," instead of "family." So Jo- 
sephus uses the term. In this case, it 
would refer to the chief priests — heads 
of the twenty-four courses, who per- 
formed a weekly service in the temple. 
These formed part of the Sanhedrim, 
(Matt. 26 : 3 ; ch. 5 : 24.) f At Jeru- 
salem. This was formerly the only 
place where this court sat. But just 
prior to tho time of our Lord, the 
increase of crime was so great that the 
court was removed from place to place. 
(See Lightfoot.) Others suppose that 
this refers to the summoning of some 
members from the neighboring towns, 
on this occasion. 

7. In the midst. The Apostles were 
placed in open court, before the San- 
hedrim and the people. The court 
itself sat on an elevated platform in a 
semicircle. The lome man was with 
the Apostles, (vs. 14. ) ^ By what power. 
The term here used is that commonly 
rendered miracle, and refers to the 
efficacious power. The fact of the 
wonderful cure was admitted. The 
fact that it was by some preternatural 



power is implied in this questioning. 
If they should answer that it was by 
Divine Power, then they would be 
challenged to prove their commission, 
as it was the business of the Sanhedrim 
to try the pretensions of all such as 
claimed a Divine mission. If, however, 
this was not the claim, it would have 
been ascribed to sorcery, and thus the 
Apostles would have been condemned 
to the severest penalty of the law. A 
similar question was put to our Lord, 
(Matt. 21 : 23.) f By what name. 
Supposing it to have been done by 
sorcery, then they would ask, " By the 
invoking or pronouncing of what magi- 
cal name it . had been done." The 
J ews were familiar with such a magical 
use of the names of the patriarchs or 
of God, in their exorcisms. They 
knew that this deed had been done in 
the name of Jesus, but they accused 
Jesus of casting out devils by Beelze- 
bub, and they meant to insinuate that 
it was likewise with the Apostles. 
^ This. Not the teaching or the 
preaching of the Resurrection, but the 
miracle is here meant. See vss. 9, 10. 
The pronoun "ye" is emphatic. This 
is tho very question that will bring 
out the choicest truth, (vs. 10.) So 
assaults upon the Church have brought 
the truth out in fuller light and force, 
as the Romish errors brought out the 
Epistle to the Romans and Galatians 
to be more studied and prized and 
published. 

8. Filled with the Holy Ghost. This 
phrase refers always to a special 
miraculous gift of the Spirit. See ch. 
2: 4. The Apostles had been promised 
such an inspiration whenever they 
should be thus arraigned before rulers 
for Christ's sake, (Luke 12: 12; 21: 
14, 15; Mark 13: 11.) tf Ye rulers of 
the people. This is the ancient title of 
the high court of the Jews ; and the 
Apostle acknowledges their authority, 



A. D. 30.] 



CHAP. IV. 



107 



9 If we this day be examined of the good deed done to the impo- 
tent man, by what means he is made whole ; 

10 Be it known unto you all, and to all the people of 
Israel, e that by the name of Jesus Christ of Nazareth, ecI1 - 3:6 - 13 - 
whom ye crucified, f whom God raised from the dead, even / ch - 2:24 - 
by him doth this man stand here before you whole. 



and calls them "rulers" also, (and 
"builders," vs. 11,) and refers to them 
under this name, ( vss. 26, 27. ) \ Elders 
of Israel. These were anciently the 
heads of the tribes — " the chiefs of the 
fathers of the children of Israel" — 
called Presbyters, who were "rulers 
of the people" from the beginning, (Ex. 
12 : 21.) This high court of the Jewish 
nation, called the Sanhedrim, consisted 
of seventy (or seventy-two) persons of 
rank — made up chiefly of the chief 
priests of the twenty-four courses who 
served weekly in the temple ; and of 
elders or presbj'ters, the most ancient 
class of officers among the Jews ; and 
of scribes — -the lawyers, writers and 
teachers of the law. 

9. If we, &c. — as though it were 
scarcely credible. Or rather, Since we 
are this day called to account. The par- 
ticle "t/"" is sometimes used in this 
sense. " I, if I be lifted up" — not im- 
plying doubt, but rather conveying the 
idea of certainty. So Eph. 3:2, "If 
ye have heard"— rather, "Since, or as 
surely as ye have heard." The term 
here rendered " examined" means called 
to account, as a defendant or witness. 
See 12 : 19 ; 28 : 18. Of the good 
deed— ^upon, or in respect to a good deed. 
It could not be denied that it was "a 
good deed" — and as it was done to an 
impotent (weak, disabled,) man, what 
fault could be found with them for this ? 
Yet they pretended only to inquire by 
virtue of their authority as the spirit- 
ual guardians of the people, by what 
means they had done this. Literally, 
in what hereby — in possession of 
what preternatural power. ^ He. This 
one — emphatic. The man was present 
in company with the Apostles, vs. 14. 
Observe.— Modern infidelity goes be- 
yond the Sanhedrim, and denies the 
possibility of the miracle. 

10. Be it known, &c. This is the 



bold stand that Peter now takes. The 
very man who at the trial of his Lord 
was so afraid as to deny Him at the 
questioning of a maid — the man who 
declared with an oath that he did not 
know Him — now does not shrink before 
this high court of inquisition, but most 
boldly in the face of all the danger 
confessed his Lord, and denounced 
these judges as His murderers. Ob- 
serve. — This was because Christ had 
looked upon Peter with a converting 
look — because Christ had not denied 
Peter. Now Simon proves himself a 
rock. To all the people. Peter, in 
addressing the court, remembered that 
he was preaching Christ to the nation 
whom they represented. He was the 
Apostle of the circumcision. ^ By the 
name. They had asked by what name 
this miraculous cure had been wrought. 
He replies, by the name of Jesus. They 
had, by their own question, implied 
that it must be a powerful name, un- 
less they could think of a Satanic 
miracle. (Matt. 12 : 24. ) And as the 
Jewish prophets were required to work 
their miracles in the name of the true 
Jehovah, this declaration of Peter 
would be understood as claiming Jesus 
Christ to be Jehovah, which the Sanhe- 
drim would pronounce to be false. See 
ch. 3 : 6-16, where Peter professes to 
work by the power of this name alone. 
Peter uses this very title and name of 
Jesus in the act of healing, vs. 6. He is 
" Jesus," as Saviour — " Christ," as the 
Messiah of the Jews, predicted in the 
Old Testament, and He is 11 of Naza- 
reth," as the despised name which foK 
lowed Him to the cross, but which is 
thus to be glorified. Yet, as the San- 
hedrim denied that Jesus was the Christ, 
or Messiah, this profession would be 
very offensive to them. ^ Whom ye cru- 
cified. Peter now brings home to them 
their own guilty part in the crucifixion. 



108 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



fJMie. 2 * 11 g This is the stone which was set at naught of you 
Matt. 21:42. builders, which is become the head of the corner. 
ch^io^V. 21 ' 12 h Neither is there salvation in any other : for there 
i Tim. 2:5,6. - g none other name under heaven given among men, 
whereby we must be saved. 



They were the persecutingleaders excit- 
ing the people, and urging Pilate to pro- 
nounce the sentence. These, therefore, 
were responsible for this bloody deed — 
the most opposite to their "good deed." 

Whom God raised. Peter, in the face 
of the Sadducces, further declares the 
glorious fact of Christ's Resurrection. 
This would prove that Jehovah, the God 
whom they acknowledged, had owned 
Christ and His work. And this, of 
course, would prove them " guilty be- 
fore God." Observe. — He had al- 
ready charged this crime upon the 
people, ch. 2 : 23 ; 3 : 14, 15. Now the 
questioning of the Sanhedrim gives 
him opportunity to expose their crimi- 
nality as prime-movers in the death of 
Christ. By Him. Or by this (name,) 
yet the next verse continues the refer- 
ence, and shows it to be Christ Himself. 
Of course it was not by His name, as 
having any magical charm, but by 
Himself that the miracle was wrought. 

11. This [Jesus) is the Stone re- 
ferred to in Psalm 118 : 22. The pas- 
sage had already been cited by Christ 
as applying to Himself. See Matt. 21 : 
42, Notes. It is quoted or referred to 
in the New Testament as referring to 
Christ, Eph. 2 : 20 ; 1 Peter 2 : 4-6. 
Peter inserts fyuov — " of you " — as his 
inspired interpretation and application 
of the prophecy herein fulfilled, Of 
you builders — the builders. The priests 
and the scribes were by their office ap- 
pointed to be the builders of the Jewish 
Church: to teach the people the true 
religion, and to attend to the watch and 
care of the Church, as the Apostles and 
Christian ministry were to do under 
the New Testament. Yet these Jewish 
leaders had set at naught, repudiated, 
Christ as the foundation Stone, on 
which alone the Church could be built. 
This explains His humiliation, at which 
they stumbled. ^ Head of the corner. 
Though these officers of the Jewish 



Church and people rejected Christ and 
refused to build upon Him, He had be- 
come the corner stone — the " chief cor- 
nerstone" — as the key-stone at the cor- 
ner, on which both walls rest, and which 
holds the whole building, and without 
which it must fall, vs. 12. Peter, in 
his Epistle, dwells upon this only 
foundation, in the sense in which it is 
expounded in the next verse. Their 
rejection of Christ went to prove Him 
to be the true stone prophesied. " This 
Jesus" is that stone, which, as the 
prophets foresaw, "you builders" have 
rejected as a refuse stone. See Isa. 
28: 16 ; Rom. 9 : 33. Observe.— (1) 
God's gracious purposes cannot be 
frustrated by wicked men or devils. 
He will save whom He wills. (2) 
Christ's humiliation was no good ground 
of objection to His claims, for His ex- 
altation followed. 

12. 'Salvation. Literally, the salva- 
tion. This Jesus is the author of all 
salvation. The miraculous cure of the 
body is only the lower department of 
His salvation — only points to the high- 
er work of healing the soul. The sal- 
vation which is above all, is by Him 
alone and not any other. The mira- 
cles of Christ and His Apostles were 
redemptive acts. They delivered men 
from calamities which they were suf- 
fering by the fall : and they were also 
designed to point them to a higher de- 
liverance from sin and death and hell. 
The salvation proclaimed by Jesus com- 
prehends all deliverance, and will at 
length restore all the ruins of the fall^- 
banish all sickness, sorrow and want 
as the fruit of sin — so that to the be- 
liever there shall be no more pain. Rev. 
21 : 4 ; 22 : 3. His name was called 
Jesus because He should save His peo- 
ple from their sins — in their power and 
consequence. This declaration of the 
Apostle was intended to cut off their 
vain theories, and their hopes of some 



A. D. 30.] 



CHAP. IV. 



100 



13 "|f Now when they saw the boldness of Peter and 
John, 1 and perceived that they were unlearned and igno- { 
r.mt men, they marvelled ; and they took knowledge of 
them, that they had been with Jesus. 



other Messiah. If For. The reason is 
given why the great salvation is placed 
so exclusively in the hands of Christ. 

None other name. They had asked 
the question, "by whose name" this 
work had been done ? He here declares 
that there is none other name under heav- 
tn, (than this of Jesus Christ,) which 
is given (by God,) among men whereby 
(it is necessary in the Divine plan that) 
we must be saved, (from sin and death 
and hell.) This points them to their 
own Scriptures, where God's plan of 
salvation is revealed and Christ's name 
is clearly given, and to the prophecies 
of the Messiah which Jesus so clearly 
fulfilled in Himself. The inference was 
as Christ Himself urged it, " Search the 
Scriptures; for in them ye think ye 
have eternal life ; and they are they 
which testify of Me." (John 5 : 30.) 
It is repeatedly declared in the Scrip- 
tures that there is no salvation possible 
to men except by the mediation of Je- 
kus Christ. Paul shows this in his 
Epistle to the Romans, that neither the 
highest effort of Gentile learning, nor 
the covenant privilege of the Jews, could 
procure for any man salvation. It was 
by Christ Jesus alone. Observe. — (1) 
Christ is the only Saviour, por no other 
has been provided by God — there is 
none other name which is given — none 
in all the earth. (2) Unless we are 
willing to be saved on the foundation 
provided by God, we must be lost for- 
ever. See John 3 : 16 ; 17 : 4 ■ 1 Cor. 
3:5; Gal. 1:4; 2 : 20 ; Eph. 1 : 22 ; 

5 : 25 ; 1 Tim. 2:6; Rom. 5 : 15-18 ; 

6 : 23 ; 2 Cor. 9 : 15. (3) The Jews 
hoped to be saved by the name of Abra- 
ham, whose lineal descendants they 
claimed to be, (John 8 : 33-39,) or of 
Moses, in whose religion they boasted 
and trusted, (John 5 : 45, 46,) but 
Abraham and Moses pointed all along 
to Christ. John 8 : 56. (4) How im- 
portant to preach the Gospel to every 
creature. 

10 



13. When they saw. That is — lit., 
perceiving from their whole manner, 
and especially from this outspoken pro- 
fession of Jesus in the face of all oppo- 
sition. T[ The boldness. This term 
means openness and freedom, of speech — 
without restraint from fear. *[[ Un- 
learned—lit., Unlettered. Rather — Un- 
educated (in Rabbinical knowledge.) 
They noticed from their mode of 
speech, that they were not brought up 
in the Rabbinical schools. They did 
not show the modes of thought and 
doctrine and speech peculiar to the 
Jewish doctors. The term here used 
does not necessarily mean illiterate, but 
without professional education. \ Ig- 
norant. This term is not rightly trans- 
lated. It means literally, private men, 
in distinction from public men — as 
magistrates — public teachers. It means 
also, men of humble station — not great, 
wealthy, or honored. It was evident 
that these men, though able to speak 
so freely and so well, had not received 
their learning in the ordinary way, and 
the Sanhedrim could not understand 
how they should know so much and 
speak so fluently about the law and the 
prophets, without any formal training 
in the Rabbinical schools, which, in 
their view, was the only way to know- 
ledge. This, therefore, puzzled them. 
^ They marveled. Instead of taking 
severe measures against the Apostles, 
they were set to wondering by Peter's 
romarkable discourse. And, as Meyer 
has said, "their wonder sharpened 
their recollection." ^ Took knowledge 
of them.. Rather, they recognized them. 
" In their astonishment and while their 
attention was the more aroused, they 
recollected having seen both of them in 
the company of Jesus." For these 
were the two Apostles who were pre- 
sent in the judgment-hall when Jesus 
was tried before this same Sanhedrim, 
(John 18 : 15, 16.) It suddenly occurs 
to them that they had seen them there. 



110 



THE ACTS OF THE APOSTLES. 



[A. D. 30. 



k oh. 3:ii; 14 ^ n( j ^holding the man which was healed k standing 

with them, they could say nothing against it. 

15 But when they had commanded them to go aside 

out of the council, they conferred among themselves, 
uoh n ii:n. 16 Saying iWhat shall we do to these men ? for 

that indeed a notable miracle hath been done by them is 
W ch.3:9,xo. m manifest to all them that dwell in Jerusalem; and we 

cannot deny it. 

17 But that it spread no further among the people, let us straitly 
threaten them, that they speak henceforth to no man in this name. 



T[ That they had been — that they were 
in company with Jesus on that occa- 
sion of His trial. 

14. Not only the open and bold free- 
dom of the Apostle's discourse, but the 
presence of the healed cripple as a 
living witness for the miracle, restrain- 
ed the Sanhedrim ; for they could not 
deny the facts, and they had reason to 
fear the people. They had marveled 
in like manner at Jesus : " How know- 
eth this man letters, having never 
learned," John 7 : 15. What, then, 
could they say or do against this de- 
monstration? They did not pretend 
to deny the possibility of a miracle in 
the nature of things, as modern skep- 
tics do. And they surely were the 
men who had every opportunity to 
know whether it was an imposture or 
not. How readily would they have so 
declared, if there had been even the 
shadow of a doubt about the reality. 
The cured man had probably come vol- 
untarily to testify on their behalf. It 
was an admitted principle that a mira- 
cle like this was satisfactory evidence 
of a Divine commission. This was the 
highest proof they were authorized to 
require. Observe. — It is here record- 
ed that with all their bitter enmity and 
their talent at perversion, as shown in 
the case of our Lord, these Jewish 
rulers could say nothing against this 
miracle. Shall the}', then, yield to the 
faith, and join themselves to the follow- 
ers of the despised Nazarene ? The 
high court of the Jewish nation is now 
to decide and take action upon the in- 
fant cause of Christianity. How im- 
portant the result ! 

15, 16. These rulers confer together, 



as to what they shall do. They would 
not have their misgivings known to the 
Apostles. Hence they ordered them 
to go out of the council— literally, the 
Sanhedrim. It was open, however, to 
others, who would report what they 
heard as Luke has here reported it, 
though Luke received his report from 
the Holy Spirit also. Instead of 
inquiring, " What shall roe do to be 
saved ?" they ask each other, " What 
shall we do to these menV They could 
either scourge and imprison them, or 
forbid them to preach any further. 
Their chief object was to prevent their 
increasing influence with the people ; 
and it would seem that already the 
Apostles had so far gained public con- 
fidence as that the Sanhedrim wero 
restrained from adopting violent mea- 
sures. \ A notable miracle — rather, 
a notorious, well-known sign. The term 
rendered miracle here means sign, and 
is used of a miracle as a sign, a token 
of the Divine presence and powex\ 
These rulers admit that here was a 
confessed, undisputed miraclo wrought 
as a proof of the Divine authority. It 
sealed the Divine commission of those 
who wrought it. This confession is 
most strongly expressed here. That 
the miracle was a sign was well known 
—was manifest to the whole popula- 
tion, and that it was vain to attempt 
any denial of the fact. ^ Cannot — lit., 
We are not able to deny it. This implies 
that they would have been glad to deny 
it against all the evidence, if they 
could have any hope of succeeding. 

17. After these admissions were 
made to each other by the members of 
the court, they concluded upon a milder 



A. D. 8 a.] 



CHAP. IV. 



Ill 



18 n And they called them, and commanded them not S^ffSo. 
to speak at all nor teach in the name of Jesus. 

19 But Peter and John answered and said unto them, 

0 Whether it be right in the sight of Grod to hearken unto och - 5:29 - 
you more than unto Grod, judge ye. 

20 p For we cannot but speak the things which 9 we f. < *- 1:8 « and 
have seen and heard. i joiaia'a 



course as the wiser one, hoping to gain 
the important end of hushing up the 
matter. ^[ That it spread no further, &c. 
This must refer to the doctrine which 
the Apostles preached, as the miracle 
was already known throughout the 
city, (vs. 16.) The term here rendered 
" spread" is applied to the spread of a 
gangrene. See 2 Tim. 2 : 17. The 
object of the Sanhedrim was to suppress 
their teachings in the name of Christ. 
\ Strait ly — severely. Literally, Let us 
threaten them with a threat. That is, 
according to a common Hebrew idiom, 
Let us severely threaten them. *[[ Speak 
henceforth to no man. This was the 
command which they would warn them, 
with special threats, not to disobey. 
They were anxious that nothing more 
should be spoken, in this name of Josus, 
to any man, lest any one should be 
converted to that faith, and thus the 
doctrine should further spread among 
the people. 

18. They command them most strict- 
ly not to speak (familiarly) at all, nor 
teach — shutting off any and all discourse 
that should have this name of Jesus 
for the subject or object. Observe. — 
That "only name" given for men's salva- 
tion, these religious rulers would utterly 
suppress. These were the Papists of 
that day. 

19. This reply of the Apostles shows 
the strong ground which they took — 
that as God spake by the miracle, this 
court, however authorized, had no right 
to contradict God. It was the business 
of the Sanhedrim to inquire whether 
those speaking produced any miracu- 
lous sign of their Divine authority. 
And their right extended no further. 
They could not suppress any doctrine 
which God thus attested. " Even Ba- 
laam bore witness to the truth which 
the rulers of Israel overlooked." (See 



Numbers 3 : 18.) And so even a 
" dumb ass" had a right to speak, if 
commissioned by God. ^ Whether it be 
right. The Apostle put the question to 
these rulers as to the right of their po- 
sition ; and the question turned upon 
this, whether the Sanhedrim were su- 
perior to God Himself. Observe. — 
We are commanded to be subject to the 
powers that are in office, (Rom. 13 : 
1,) and thoso who were in Moses' 
seat were to be obeyed. (Matt. 23 : 2. ) 
But here was a miraculous witness 
against the rulers, authorizing disobe- 
dience, according to a clear rule laid 
down in Scripture. This was the 
Apostle's bold claim to private judg- 
ment and liberty of conscience, not 
against God's truth, but for God's 
truth as most undeniably attested. In 
their case there could be no doubt. 
They were put beyond any uncertainty 
as to the truth and the right. It was 
so clear that even the rulers, on their 
own professed principle of judging for 
God, ought to have readily yielded. 
Observe. — The strongest and most un- 
deniable evidence is required to war- 
rant our disobedience to the rulers. 

20. For. They give the sufficient 
reason. Literally — " We (emphatic,) 
are not able not to speak the things ivhich 
we have seen and heard." These Apostles 
had seen such clear proof of the Divin- 
ity of Jesus Christ, and had heard such 
direct commands to preach in His name, 
that they could not do otherwise than 
go forward. They had the firmest con- 
viction and determination. Observe. 
— (1) This was every way different 
from a fanatical zeal in publishing one's 
own notions — claiming Divine author- 
ity without any Divine signs, or incon- 
testible evidence from God's word. (2) 
The Bible, and the Bible alone, is the 
religion of Protestants. No power of 



112 



THE ACTS OF THE APOSTLES. 



[A. D. 33. 



21 So when they had further threatened them, they let 
r Matt. 21 .• 26. them go, finding nothing how they might punish them, 
and^ 6-19 ' r because of the people : for all men glorified God for "that 
sc"h?i?7,8. which was done. 

22 For the man was above forty years old, on whom 
this miracle of healing was shewed. 

tcii. 12; i2. 23 And being let go, Hhey went to their own com- 
pany, and reported all that the chief priests and elders had 
said unto them. 



Church or State has any right to bind 
the conscience, or compel men to a be- 
lief or subscription of any creed or 
confession. Yet no man has a right to 
exercise his faith or private judgment 
in a way to interfere with others, or 
disturb the peace of society. Nor is 
any one at liberty to put his private 
judgment in the place of God's revealed 
will. Yet for this he is to answer to 
Grud. No one can plead for flagrant 
social sins against the Decalogue that 
these are part of his religion— as Mor- 
monism, or Papal oppressions — because 
these interfere with the rights of others 
and with the plain law of ten com- 
mands. Hence, we do not dispute the 
right of Papists or Mormons to hold 
their own religious views unmolested 
by the laws of the land ; only, we op- 
pose their system so far as it has po- 
litical ends under the guise of religion, 
and so far as it aims to set at naught 
the law of God in a system of author- 
ized iniquity. Obsehve. — The true 
Christian cannot do otherwise than 
speak for God. And the ministers of 
Christ, like Paul, feel ** Wo is me, if I 
preach not the Gospel." Amos 3 : 8. 

21. They added further threatenings 
than in vs. 18, and then they let them 
go free, not because they were recon- 
ciled to them, much less because they 
were converted to their doctrine ; but 
because they were unable safely to 
take severe measures, finding nothing 
how (on what lawful ground, or on 
what pretense,) they might punhh them ; 
because of the people, (lest the populace 
should rise up against the rulers,) 
for (the miracle was so manifest and 
bo well known and so glorious, that) 
all ( the people) glorified God for that 



which ivas done; and, therefore, would 
be ready to take the part of the Apos- 
tles against their persecutors. Mark 
12 : 12 ; ch. 2 : 47. Bengel here re- 
marks that "the people are often wiser 
than their rulers" 

22. The miracle was so great, and 
created so much sensation, because it 
was the cure of a man more than forty 
years old, who had been a cripple from 
his birth. Besides, the man had been 
well known among the people during 
most of this time. It is plain that the 
Sanhedrim themselves recognized him 
as one whom they had seen daily at 
the temple during many years. Be- 
sides, it is fair to suppose that all pos- 
sible means had been resorted to du- 
ring so long a period, and therefore 
that it was the cure of a hopeless case. 
Further, all human cures could at best 
have been only very gradual. This 
was immediate and by a word. ^ On 
whom this miracle of healing was sheiced. 
Rather, to, or upon, whom this miracle 
had occurred. 

23. The Apostles, as soon as they 
were released, went to their oicn, (people 
— company,) that i3, to the circle of the 
Christian brotherhood, as inch. 24 : 23. 
See ch. 2 : 44, 45. The whole Chris- 
tian assembly of thousands would, 
of course, be very deeply interested in 
the trial of these their leaders, and 
would naturally all be awaiting the re- 
port. We need not suppose that all 
the membership were actually together 
at the same time, but they were rep- 
resented there. \\ Reported. Though 
these Apostles were decided upon their 
own course, they wish to make known 
to the assembled Church all that had 
been said and done to them in the 



A. D. 30 ] 



CHAR IV. 



113 



24 Ad<1 when they heard that, they lifted up their voice 

to God with one accord, and said, Lord, u thou art God, u2KiB s* 
which hast made heaven, and earth, and the sea, and all 
that in them is : 

25 Who by the mouth of thy servant David hast said, 
*Why did the heathen rage, and the people imagine vain xP3 - 2:1 - 
things ? 



court, for as they all had one interest, 
their decision and action ought to be 
the same. The Sanhedrim is here 
called "the chief priests and elders." 
The Church, as an organized body, is 
here called their (the Apostles') own, 
(people.) 

24. The Prater or the Church 
under Pebsecution. The Apostles 
and members doubtless looked upon this 
threatening as a symptom of that deep- 
seated opposition which the rulers 
would make against the Church. It 
was no incidental outbreak. Here 
was a significant and severe threat of 
what was to be expected, unless they 
would utterly and at once abandon the 
cause of Christ. It was the kingdom 
of darkness arraying itself against the 
kingdom of light. It is a declaration 
of war on the part of the powers of 
this world against the Church of Christ. 
How natural, then, that they should 
recur to the Second Psalm, in which 
this very condition of the Church is 
prophetically set forth. It is suppos- 
ed that the whole Church sang the 
words of the second Psalm, and prayed, 
and that then Peter made an applica- 
tion of the Psalm to their present case, 
in the words here recorded. It is plain 
that some one led them in prayer, in 
which all the assembly joined. It is 
said, " They lifted up their voice 1 ' — one 
voice leading many hearts — " with one 
accord." ^ Lord. — deo-ora. From 
this word we have the English word 
despot. It refers to absolute, uncon- 
trolled dominion. It is applied to 
God, Luke 2 : 29 ; Rev. 6 : 10 ; Jude 
-1— and to Christ by Peter, 2 Peter 2 : 
1. The prayer addresses Jehovah as 
the absolute Governor of the universe, 
and above all earthly rulers. The 
same God who made the world has 
10* 



prophesied of Christ, and provided 
against all His enemies. Observe. — 
" The Creator of the universe is He 
who has effected the redemption of His 
people, and directly presides in the 
government of the Church. This is a 
truth which lies at the foundation of 
Christianity, and is opposed to Saddu- 
ceeism, Epicureanism and modern Pan- 
theism." — This passage is taken from 
Psalm 146 : 6; comp. Rev. 14 : 7. 
They first ascribe to God all power 
and glory in all His created dominions. 
Observe. — (1) The safetyof the Church 
is not in human helpers, but in a cov- 
enant God. Nor is its peril so much 
from most fierce and powerful opposi- 
tions of men, as from unbelief and 
prayerlessness of the members. (2) The 
absolute sovereignty of God is our 
ground of hope and comfort — that He 
can do as He please, unhindered by 
Satan and his helpers — and we know 
that His will is " good- will to men" 
in the Gospel. 

25. ~Who by the mouth. This refers 
to the second Psalm, which was ad- 
mitted by all the ancient Jewish Rab- 
bis to refer to the Messiah, ("Kiss the 
Son," &c.,) and modern German wri- 
ters cannot deny the reference. — Meyer, 
De Wette. Here its plenary inspira- 
tion is asserted in the strongest terms 
— that God spake by the mouth of Da- 
vid — used David's organ of speech, 
and hence the words were both the 
words of David and the word of 
God. Also, the Apostle's quotation 
shows that the Psalm was a prophetic 
reference to Jesus Christ, in whom it 
was so remarkably fulfilled. Even if 
it could have had a primary reference, 
in part, to David, it was composed for 
the use of the Church in the worship 
of the sanctuary, and pointed forward 



114 



THE ACTS OF THE APOSTLES. 



[A. D. 80. 



26 The kings of the earth stood up, and the rulers were gathered 
together against the Lord, and against his Christ. 
^"2:2; and 27 For yof a truth against z thy holy child Jesus, 
?Lukl'i:35. *whom thou hast anointed, both Herod, and Pontius 
johnV:^' Pilate, with the Gentiles, and the people of Israel, were 
gathered together. 



to great David's greater Son. If Why 
did the heathen, &c. " In the combina- 
tion of all the public authorities against 
Jesus, that rebellion of the world 
against the Lord's Anointed, which 
David describes, had, truly speak- 
ing, come to an outbreak." It was 
" the heathen," the Gentiles, who 
were not of Israel, and t( the people " 
generally, including the Jews, allied 
for the overthrow of Christ's kingdom. 
" Herod and Pontius Pilate," (as Peter 
applies these terms,) vs. 27, the Jew- 
ish and Roman (heathen) governors, 
were banded together against Jesus, 
the Messiah. Rage, in a restive, 
refractory opposition, foaming and 
tearing like the fierce horse, of whom 
this term is elsewhere used. This the 
Psalmist foresees, and triumphantly 
wonders at, in his song, as a most im- 
potent attempt against the Almighty. 
The Church of God, under the Old 
Testament, had seen the raging heathen 
— the bands of Philistines, Moabites, 
and Idumeans, rise up against her 
when David was king. But even then 
she was delivered. How much more 
now under Christ. Imagine vain 
things. Conceive or plan empty things 
■ — abortive, ineffectual designs. This 
Psalm is applied to Christ, (ch. 13 : 
33; Heb. 1:5; 5:5; Rev. 2:26, 27; 
12: 5; 19: 15.) 

26. The kings of the earth. The rul- 
ers and governors, as Herod and Pilate, 
and now also the Sanhedrim, with all 
their mighty power, are accomplishing 
what was predicted, and thus are, on 
their part, proving Christ to be the 
Messiah. Stood up — rose up, in op- 
position. In the Hebrew original it 
reads — will set themselves, or take their 
stand, f Were gathered together. As- 
sembled. In Hebrew it reads, sat to- 
gether in concerted hostility. The 
Hebrew poetry consists commonly of 



parallel lines, in which very much the 
same sentiment is repeated in different 
terms. So here the main idea is the 
same in both clauses of the verse. 
TT Against the Lord. Hebrew, Against 
Jehovah. Christ is "Jehovah" as the 
covenant God, revealing Himself in 
His Church. ^ Mis Christ. Hebrew, 
His Messiah. The term " Messiah," in 
Hebrew, means anointed one ; and this 
is also the meaning of the term Christ, 
in Greek, which is the corresponding 
title. This is one of the few passages 
in the Old Testament, in which the 
term Messiah, or Anointed One, is di- 
rectly applied to Him of whom all 
anointed ones — king, priest, or pro- 
phet, and even Cyrus, (who is so 
called,) — were types, Isa. 45 : 1. It 
is here implied that opposition to Christ 
is opposition to Jehovah. This was 
a confounding argument against the 
Jews, for they professed and boasted 
that they worshiped the true Jeho- 
vah. Christ, therefore, and the Apos- 
tles, always aim to show them how 
directly they assault the God of their 
fathers, and bring down His wrath 
upon them, John 5 : 23 ; 12 : 44, 45. 

27. For. Here the Apostles and 
assembly, (Peter leading the rest,) 
apply the Psalm to the events then 
taking place around them. They do 
not mean that this is a full accomplish- 
ment of the Psalm, such as it was and 
is, more and more to have ; but that it 
is herein fulfilled " of a truth" — really 
— certainly. ^[ Thy Holy Child Jesus. 
Rather, Against thy consecrated Servant 
Jesus. See Notes, 3 : 13. The use of 
this term — not the usual one for Son, 
but the term answering to "the Servant 
of Jehovah," in Isaiah, is expressive, 
(Isa. 42: 1 ; 52: 13 ; so Zech. 3 : 8.) 
See vs. 25. He was the one to whom 
the prophets looked forward, and He 
is u the Son" to whom this Psalm refers 



A. D. 30.] CHAP. IV. 115 

28 b For to do whatsoever thy hand and thy counsel h 3 §. 2 :23,and 
determined before to be done. 

29 And now, Lord, behold their threatenings : and ^9-27 3 lnd 
grant unto thy servants, c that with all bold ness they may in/wtsfand 3 ' 
speak thy word, Epk^fi9. 8:31- 

30 By stretching forth thine hand to heal; d and that £ c & 2:43 ' and 



as the One to whom cordial homage is 
due. "Kiss the Son." It is Jesus as 
the official Mediator, who is here 
meant in the sense in which this Psalm 
speaks of Him. " Thou art my Son, 
this day have I begotten thee," (Heb. 
1 : 5 ; 5 : 5. ) "My King, upon my holy 
hill of Zion." Jesus was "holy," not 
only in Himself, without spot, but as 
set apart, appointed, consecrated to His 
office work as Mediator. Hence it is 
added, "whom thou hast anointed" — 
inducted as King, ( Luke 4 : 18. ) 
% Both Herod, (Luke 23: 1-12,) "and 
Pontius Pilate," though they had been 
at enmity with each other, " made 
friends," so as to join in putting Jesus 
to shame and death, (Luke 23 : 12. ) 
And not only these rulers, representing 
Jewish and Gentile nations, but these 
united "with the Gentiles" themselves, 
(Romans, &c.,) "and the people (tribes,) 
of Israel," — were all collected to do 
whatever God had purposed without 
any knowledge of theirs. 

28. For to do. The Church here 
join in their ascription of praise to 
God, that when these rulers and people 
did and should do their utmost, they 
could only do what God Himself had 
already included in His plan from all 
eternity. Hence it is triumphantly 
asked, why do they so vainly rage and 
plan, when it must all end only in 
furthering the plans of Him whom they 
oppose — by His making their wrath to 
praise Him, and restraining the re- 
mainder. See ch. 2 : 23 ; 3 : 18. Ob- 
serve. — These enemies did not meet 
for the object or with the design of 
fulfilling God's purposes, but God over- 
ruled their doings to accomplish His 
own plan. Men none the less do their 
worst. But how idle and vain their 
hostility, when it turns out that what 
they have done, God not only provides 
against, but predetermined and pro- 



vided for beforehand. ^ Thy hand. 
"Luke uses the term 'hand' as well as 
•counsel' the more plainly to declare 
that the events of things are not only 
governed by the counsel of God, but 
that they are ordered also by His power 
and hand." — Calvin. See Isa. 10 : 5-7, 
the case of Sennacherib. ^ Determined 
before. Literally, preordained. Ob- 
serve. — Christ crucified is to the 
Jews a stumbling block, and to the 
Greeks foolishness ; but to them that 
are saved, both Jews and Greeks, Christ 
the wisdom of God and the power of God 
unto salvation, (1 Cor. 1: 24.) 

29. Lord. This title is elsewhere, 
without exception, in the Acts used of 
Christ. Here the address is to God 
the Father all along — as anointing the 
Son, &c, (vs. 27,) though here it may 
be a turn in the address, (to Christ.) 
Tf Behold. This seems to keep up the 
reference to the Psalm, where it is said 
that "He that sitteth in the heavens 
shall laugh." Look (with derision,) 
upon their threatenings, thou who wilt 
break them in pieces as a potter's 
vessel. ^ And grant. They do not 
pray for the destruction of their 
enemies, but rather always for that 
triumph which these Apostles achieved 
by open, bold speech, and by Divine 
gifts of healing. They pray only for 
what their Great High Priest had asked 
for them in His intercessory prayer, 
(John 17: 15.) ^[ All boldness — entire 
freedom of speech. This they wanted 
for a free and full deliverance of the 
Gospel message, rather than for their 
own personal release. This, accord- 
ingly, was granted them as the sub- 
stance of their prayer, (vs. 31,) namely, 
that all, not only the Apostles, spake 
the Word of God with unrestrained 
boldness. 

30. By stretching forth. Rather, "In 
thy stretching forth thy hand for healing," 



110 



THE ACTS OF THE APOSTLES. [A. D. 30-36. 



/vs.'^. 6 ' 16, signs and wonders may be done e by the name of f thy holy 
child Jesus. 

gc^2: 2) i, and 3 j_ ^ And when they had praye d, s the place was shaken 
h vs - 29, where they were assembled together ; and they were all 
Eom. 5 i5 12 5, e. filled with the Holy Grhost, h and they spake the word of 
pmi r i: 3 2T U and God with boldness. 

1 pet. 3: s. 32 And the multitude of them that believed ! were of 



&c. God's work of healing and other 
miraculous works through them, would 
embolden them to speak the "Word, as 
in this case. This would furnish them 
the Divine attestation in the face of 
their enemies. All they asked for was 
the Divine signature to their work. 
They did not plead for safety, but for 
this glory to the name of Jesus to 
accompany their work. If And that 
signs and wonders (see ch. 2: 43, note,) 
may be done, (rather, may come to 
pass,) in the name of this consecrated 
Servant Jesus. See vs. 27, where the 
same terms are used as here for the 
designation of Christ. They prayed 
that He against whom the princes of 
this world had taken such a stand and 
would continue to do so, might have 
His name honored by the working of 
signs and wonders by means of His 
name, as in this case, only more abun- 
dantly, (ch. 3: 16,) by that name which 
they were forbidden to speak. 

31. Result of the Prayer. — Imme- 
diately, and as a manifest answer to 
their prayer, the place where they 
were assembled was shaken. This was 
a token of God's mighty power re- 
sponding to their cry. He who will 
shake the nations, and once more shake 
not the earth only, but also heaven, 
shook that place of prayer. The term 
denotes a violent shaking, as of a 
tempest or an earthquake. As there 
was no natural cause for it, it was a 
miraculous token to them of the Divine 
presence and protection. It was a 
testimony to them to assure their con- 
fidence by a visible sign — not the same 
as at Pentecost, for that was significant 
of the peculiar occasion. Then it was 
rather a noise, and now a motion. 
Then it was the gift of tongues : now 
the gift of free and well-certified 
preaching, (ch. 16: 25, 26.) See Ps. 



29 : 8 ; Isa. 2 : 19-21 ; 13 : 13 ; Ezek. 
38: 19; Joel 3 : 16 ; Haggai 2: 6, 7. 
1 All filled with the Holy Ghost. This 
effusion of the Spirit produced the same 
effect as at Pentecost — " they were all 
filled with the Holy Ghost," and though 
not now 11 speaking with other tongues" 
yet with freer tongues and new confi- 
dence, and endowed with miraculous 
gifts of healing, (signs and wonders,) 
for confirming the truth. As an imme- 
diate result and an express answer to 
the prayer, it is here recorded that 
"they spake the Word of God with 
boldness," as they had begged to do. 
See ch. 5 : 3, 4, 12, 16, 21, 29-33, 42. 
The next chapter is indeed a wonderful 
record of what they were enabled to 
do in direct answer to this prayer. 
Observe. — (1) All Christians, as well 
as ordained ministers, ought to speak 
of Christ with freedom. (2) Prayer is 
answered just as directly when offered 
by the humblest believer, as when 
offered by this Apostolic Church, be- 
cause the promise is for the sake of 
Christ, to glorify the name of Christ. 

32. The character of the Church. 
^The multitude. This may refer, as some 
think, to the recent converts under this 
last discourse of Peter, in which case 
it would simply state that they were 
of the same character as the former 
Disciples, described in ch. 2 : 42-47. 
Or, it may be a repeated statement 
now in regard to the whole member- 
ship, in the light of these threatening 
circumstances. In the face of all this 
positive interdict of the rulers against 
any preaching of Christ, what will 
they do about their worldly goods and 
means of living ? Are they all prepa- 
ring for the coming storm by hoarding 
up all they have ? Or, are all scatter- 
ing and shifting each for himself in 
terror of the evil day, and in fear of 



A. D. 30-30.] 



CHAP. IV. 



117 



one heart and of one soul : k neither said any of them that * 
aught of the things which he possessed was his own ) but 
they had all things common. 

33 And with 1 great power gave the apostles m witness l n 



being stripped of their all ? The mem- 
bership was already five thousand be- 
fore this last discourse. Doubtless many 
more had been added. Yet this multi- 
tude was one — in heart and soul — as 
Jesus had prayed they might be. J ohn 
17: 21. Attention is thus called to 
the fact that they were a perfectly har- 
monious and united Church up to this 
time, though soo?i to be disturbed by inter- 
nal defection, ch. 5 : 1-5. Observe. — 
"God comforts His persecuted pastors 
by the increase of their flock, and He 
confirms the flock by the constancy of 
their pastors." If Of one heart and 
one soul — " both in creed and in con- 
duct one. Wonderful character of the 
Church." — Bengel. How different the 
present state of the Church : yet the 
Great High Priest prays for its one?icss, 
and it shall yet be gloriously one, again. 
Tf Neither said. Literally, Not even 
one (in so great a multitude,) said — 
reckoned and claimed. This was the 
highest degree of concord. That 
aught. Literally, that any thing of the 
goods belonging to him were his oivn — 
for his private exclusive use. It is 
clear, (1) That some of these Church 
members had property. (2) That they 
did not hold it solely for their own sel- 
fish use, but for the benefit also of those 
that had need, (vs. 35.) Observe. — 
The charity of this Apostolic Church 
was a cherished rule of living — not an 
impulse, nor an act of charity now and 
then — but a habit, a principle, a life of 
love. They did not aim at hoarding 
riches, but at dispensing their means 
to make others comfortable. The poor 
contributed what they could, of service 
and of love and of prayer, to the common 
cause, and to each other. And the 
rich contributed of what they had to 
give, not only love and prayer and ser- 
vice, but money also ; and this not as a 
piece of patronage, but as a free offer- 
ing to brethren in Christ. They held 
these means that were intrusted to 



them as not exclusively their own, but 
as the Lord's ; and themselves as His 
stewards for their proper disti-ibution. 
See Notes, ch. 2 : 44. ^ All things com- 
mon. Not in common possession, but in 
common use. Plainly the property be- 
longed to some and not to others. This 
providential inequality gave room for 
the exercise of such a precious Chris- 
tian grace, as it cannot be exercised in 
heaven. The charm of it was in the 
light in which they regarded their prop- 
erty — not contending about the "mine" 
and "thine" — not oppressing a poor 
brother — not aiming at laying up treas- 
ures and acquiring riches to hoard ; but 
holding all that they had at the demand 
of each other's necessity, and on the 
principle that the goods belonged to 
those who had need, just so far as God 
had cast the needy brethren upon their 
care and resources. And so this mu- 
tual aid was cheerfully and universally 
carried on. Observe. — (1) The reli- 
gion of Christ, as here set forth, is the 
most perfect system of mutual aid which 
the world has ever seen. (2) The 
Church is the Institution above all 
others, appointed by God to universal 
beneficence — " to do good unto all men, 
especially to them who are of the house- 
hold of faith." (3) Christians are just 
as much required to be charitable and 
liberal in their contributions, as they 
are bound to be honest and true. An 
avaricious, grasping Christian is as 
much a contradiction in terms as a 
lying or stealing Christian. (5) The 
Church ought to inquire into the be- 
neficence of its members as strictly as 
into their fidelity and duty in any other 
respect. (6) True piety, after the ex- 
ample of Christ and His true members, 
will prompt to open hearted liberality, 
the world over. True Christian love 
will do more than new societies and 
new regulations. System is needed. 

33. Besides the unity and liberal 
communication of the members, (a great 



118 



THE ACTS OF THE APOSTLES. 



[A. D. 30-86. 



of the resurrection of the Lord Jesus : and n great grace 
was upon them all. 

34 Neither was there any among them that lacked : 
°for as many as were possessors of lands or houses sold 
them, and brought the prices of the things that were sold, 



power in the Church,) the Apostles 
were powerful, also, in their public and 
open testimony of the Resurrection. 
Eesides that freedom of speaking the 
word which all the membership shared, 
(vs. 31,) though not all in public 
preaching, the Apostles, -who were 
raised up to be eye-witnesses and tes- 
tifiers of Christ's Resurrection, were 
blessed with unusual power, ch. 1 : 22. 
They received special gifts for publish- 
ing, vindicating, explaining, confirming, 
arguing and enforcing the great facts 
of which they bore witness. The term 
rendered "poicer" is that often used 
for "miracle" and refers to their mir- 
aculous gifts with others, as contribu- 
ting to make their preaching powerful, 
through God. % Great grace. This is 
Divine grace, which wrought in them 
this graciousness of living, and pro- 
duced toward them the grace or favor 
of the people, which it is said in a sim- 
ilar connection that they enjoyed, ch. 
2 : 47. And this was a further mark 
of the Divine favor toward the Church 
at this first persecution. ^[ Them all. 
AH the members of the Church. Ob- 
serve. — The Jews were noted for a 
want of liberality, so that Julian said, 
" No one begs of the Jews, while the 
Galileans nurture the disabled both of 
their own and of others," So also it 
is recorded that the Jewish populace 
remarked this peculiarity of the Chris- 
tians as afterwards the Gentiles did, 
when they exclaimed, "See how these 
Christians love one another." 

34. Neither. Rather, For there was 
not any, &c. This is given as an effect 
of the Divine grace, and as ground, 
also, of the public favor. *J[ That lacked. 
This describes the condition of the 
membership growing out of the habit 
of liberal distribution to meet each oth- 
er's necessities. Thus it was fulfilled 
as God had promised — that there 
should not be a destitute man among 



them, Deut. 15 : 4, and this is recorded 
therefore as a sign of God's exceeding 
grace upon all the members, f As 
many, &c. This was not compulsory, 
nor did every one owning property at 
once sell all that he had for the com- 
mon good ; much less was all thrown 
into a common stock or fund, for the 
whole membership to share equally. 
This was done so far and on such oc- 
casions only as there was need, vs. 35. 
But the needs of giver and receiver 
were consulted. From the case of An- 
anias and Sapphira, we see that it was 
by no law of the Church, and that there 
was no compulsion. In ch. 12 : 12, we 
find an example of a house in posses- 
sion. Hence it is recorded in one emi- 
nent instance, (vss. 36, 37,) as a spe- 
cimen case. And a false view of the 
matter leading to a show of the same 
liberality, only in a feigned way, a 
mimicking of the true, is set forth in the 
next chapter. Bengel says, we ought 
to have the same free distribution of 
our means at this day, without com- 
munity of goods. Tf Possessors of lands. 
Some suppose that all who owned lands 
or houses sold their estate and put the 
money to this use. Yet they were un- 
der no law of the Church to do so. 
Bengel suggests that by selling their 
real estate before the destruction of the 
city, the Christians obtained money of 
the Jews, as the Israelites did of the 
Egyptians. There was also in this act 
a meaning that they sought a better 
country ; and were ready to sell out 
their fast property so as to have their 
means at command for active Christian 
charity. 2 Cor. 8 : 9. Observe. — (1) 
Giving all one's goods to feed the poor 
is not of itself a proof of true piety. 
There must be true Christian love to 
God and man, actuating it, and not any 
false pretense like that of Ananias, 1 
Cor. 15 : 3. (2) This conduct shows that 
they were not looking for the temporal 



A. D. 30-36.] 



CHAP. IV. 



119 



35 r And laid them down at the apostles' feet: q and *Z 9 £%: 
distribution was made unto every man according as he g. c £- 2:45, aud 
had need. 

36 And Joses, who by the apostles was surnamed Barnabas, 
(which is, being interpreted, The son of consolation,) a Levite, and 
of the country of Cyprus, 

37 r Having land, sold it, and brought the money and lZ%fi,f.' 
laid it at the apostles' feet. 



reign of Christ at Jerusalem, however 
they may have looked for His coming. 

35. At the Apostles 1 feet. Thus, of- 
ferings were laid at the footstools of 
kings in the east, and of Roman proe- 
tors. Here it was in token of acknowl- 
edgment that the cause which the Apos- 
tles officially represented has a claim 
to all we have and are. Distribution 
was made. Literally, It was distributed, 
or they distributed it. The tense ex- 
presses the idea that this practice was 
common and habitual among them. 
^[ According as he had need. Rather, 
any one. The idea of contingency is 
included, as any one had at any time (or 
in any respect might have) need. 

36. A special instance is here given. 
It was the case of a Levite, who, ac- 
cording to the Jewish dispensation, 
was by descent a minister of the sanc- 
tuary. To the Levites it was provided 
that they should hold no landed pro- 
perty as others : and God had pro- 
mised to be their sufficient portion. 
There was a deep meaning in that 
ancient law. And now, in the true 
spirit of his Levitical rank, moved by 
the Holy Ghost and not by the dead 
formality, he would be a Levite indeed. 
Numbers 18 : 10 ; Deut. 10:3. J[ Bar- 
nabas. This surname was significant, 
and was given him by the Apostles to 
indicate his particular excellence or 
gift. It means the " son of prophe- 
oy," or " son of inspired eloquence. 11 
The Greek interpretation here given is 
"son of consolation 11 — lit, of paraclet- 
ism — in the double sense, however, 
of the term Paraclete — an advocate 
and comforter, (John 14: 16.) Happy 
are the Gospel ministers who, besides 
speaking comfort to the poor, can also 
dispense it from their means ; but few 



of them have land or houses to sell, or 
silver and gold to give. This Barna- 
bas is the same whose sister had a 
house in Jerusalem where the Church 
was entertained, (ch. 12 : 12.) Her 
son, John Mark, was the companion 
of Paul and of Barnabas his uncle, in 
their first missionary journey, on which 
they were sent forth by the Church 
at Antioch. For the history of Bar- 
nabas, see ch. 9 : 26, 27 ; 11 : 22-30; 
12:25; 13:1, 2, 50; 14:12; 15:12; 
1 Cor. 9:6; Gal. 2:1,9. f A Le- 
vite. A descendant of Levi, whose 
business it was to attend upon the 
priests, music, &c, in the service of 
the sanctuary. The whole tribe of 
Levi was devoted to the service of 
religion. They were divided into two 
classes, priests and Levites. The 
priests were such only as were de- 
scended from Aaron, who was de- 
scended from Levi's son, Kohath. The 
Levites were such as sprang from 
Gershon and Merari, the two other 
sons of Levi, Numbers 3. Deut. 12 : 
18, 19; 18 : 6-8; 1 Chron. 23, 24. 
\ Of Cyprus — lit., a Cyprian by birth. 
This is the largest island in the Medi- 
terranean except Sicily, and is near to 
Syria. This was the scene of the first 
labors of Paul and Barnabas, when 
they went out as the first missionaries 
of the Church at Antioch. See ch. 13 : 
4 ; 15 : 39. Both these distinguished 
propagators of Christianity were born 
out of Judea in heathen countries, and 
belonged to the class of Hellenists — ■ 
Jews speaking Greek — and thus, by 
their foreign connections, were special- 
ly fitted to give the Gospel to the 
heathen. The Jews had settled exten- 
sively in Cyprus. 

37. Having land. Though the Le- 



120 



THE ACTS OF THE APOSTLES. 



[A. D. 80-3G. 



vites, as a tribe, had no inheritance in 
Israel, on the ground of God's claiming 
to be their special inheritance, yet 
they had cities and lands assigned 
to them, Deut. 35 : 1-5, and it would 
seem that individuals of them could 
acquire and sell landed property in 
and around their forty- eight cities, 
Numbers 35 : 1-8 ; Leviticus 25 : 
32 ; Deut. 18:8; Jer. 1:1; 32 : 
6-9, though, as Bengel suggests, 
it was probably only outside of the 
Holy Land that they could hold any 
estate. " Land" here means an es- 
tate or farm. And it was in the spirit 
of the law that they should not have 
an earthly estate, like other classes of 
men. His land was probably in Cy- 
prus, where he belonged. Some sup- 
pose that Barnabas set the example 
of this practice, f The money. The 
price for which the land was sold. 

Laid it at the Apostles'" feet. This he 
did in the spirit of a true Levite — a 
true servant of the sanctuary. This 
he did in connection with speaking the 
word with boldness: a true "son of 
consolation," and worthy of the name, 
which possibly he derived from this 
transaction. Viewed in connection 
with the missionary career of this man, 
it shows his deep and cordial devoted- 
ness. He gave up his worldly interests, 
and applied himself to the work of the 
Gospel. He was not an Apostle, though 
he is once so called, but in the sense 
of a messenger or Apostolic missionary. 
Observe. — (1) Every Church member 
is just as much bound to give up all for 
Christ, as any minister is. (2) Members 
of the Church, who have the qualifica- 
tions and means, ought to devote them- 
selves and their property to the great 
work of evangelizing the world. (3) 
Until those Church members who have 
lands and houses, will give them up 
to the cause of Christ as the work re- 
quires, there will be no adequate pro- 
gress made in the extension of the 
Saviour's kingdom. The Church needs 
such ** sons of consolation." " If ye 
know these things, (such as the wash- 
ing of the Disciples' feet,) happy are 
ye if ye do them," John 13 : 17. "AH , 



things are as nothing to him to whom 
God is all in all." — Quesnel. (4) "We 
are, by this example, reminded that 
while the authorities in Israel had 
leagued themselves together with the 
raging heathen against the Anointed 
of Jehovah, the Church of Christ had 
through God's miraculous protecting 
and fostering grace, exhibited a state 
of things corresponding to that original 
model of the people of Israel which 
the word of God has sketched." 

CHAPTER V. 

\ 8. The First Defection — (Ananias 
and Sapphira.) Ch. 5:1-16. Jeru- 
salem. A. D. 30-36. 

The troubles of the rising Church 
are not merely from without. They 
spring up even more seriously from 
within. This has been the case in all 
its history. It arises from " the form 
of godliness without the power there- 
of." We see here that a profession that 
is empty already disturbs the peace of 
Zion, and calls for the discipline of 
Christ's house. 

The "fellow ship" of the believers, 
(ch. 2: 44,) in which ''they continued 
steadfastly," seems to be enumerated 
among the ordinances as an act of 
worship. As a religious rite, it appears 
as a confession of the second table of 
the law : love to our neighbor as our- 
selves. The practical expression of 
this was the community of goods, in 
the sense already set forth, (ch. 2: 44; 
4: 34-37.) This religious devotement 
of property to the wants of the suffering 
membership being an act of worship, 
they who falsely professed to perform 
this, are said to have " lied unto the 
Holy Ghost." Thus it occurred with the 
ancient Israel when, passing through 
her first struggle with the Canaanites, 
(Josh. 7: 24,) Achan, one out of the 
very midst of Israel, sinned in stealing 
the wedge of gold. In that case, also, 
the Church suffered, and severest mea- 
sures were called for, to purge the 
membership. Here arises the New 
Testament Achan. 



A. D. 30-36.] 



CHAP. V. 



121 



fi-MpJ 5 Num. 30:2. 

miea Deut- » 3:2 i. 



II Or, i 
vs. 9. 



CHAPTER V. 

1 But a certain man named Ananias, with Sapphira his wife, sold 
a possession, 

2 And kept back part of the price, his wife also being 
privy to it, a and brought a certain part, and laid it at the ach - 4:37 - 
apostles' feet. 

3 b But Peter said, Ananias, why hath c Satan 
thine heart || to lie to the Holy Grhost, and to keep 
part of the price of the land ? 

1. But. — Now the historian turns to 
the dark side of the picture in the 
History of the Early Church. <ft Ana- 
nias. This name, quite common among 
the Jews, means " the grace of the 
Lord." Sapphira means "Beautiful." 
Yet all this is in the name, as Bengel 
suggests, while the habits are evil. It 
is twice mentioned that he did it 11 with 
Sapphira his wife" to show that it was 
the result of previous concert. f Sold a 
possession. From vs. 3, we infer that 
this possession was a field — a farm — 
landed property, as in the case of 
Barnabas. 

2. Kept back part. This term means, 
Secretly separated for his own use. The 
same term is used in the Septuagint 
respecting Achan's sin, (Josh. 7:1.) 
In Titus 2 : 10, it is rendered purloining . 
The nature of the sin is plainly signified 
here. They professed to devote the 
whole proceeds of the land, and brought 
forward a part, professing it to be the 
whole — keeping back a part for private 
use ; not avowedly, but fraudulently. 
Professing to separate it all to God, 
they separated a part to themselves 
secretly, His wife also being privy, 
&o. They sinned all the more griev- 
ously, as they could and should have 
dissuaded each other from the sin. — 
Bengel. ^[ Brought a certain part. No 
matter how large a part, since they 
professed that it was the whole, and it 
was not. Tf Laid it at the Apostles' feet. 
This was done in a solemn, formal act of 
devotion. It was probably done in pub- 
lic assembly, at the time of public wor- 
ship, before the face of the congrega- 
tion, and at the feet of the Apostles, who 
acted in the name and authority of 

11 



Jesus Christ. These are the features 
of the act which made it so aggravated 
an offense against God and the Church, 
and which called for the severest 
punishment. 

3. In the case of Achan, death was 
visited by the word of God and the 
hand of man. " Here it is by the 
word of the Apostle, and the hand of 
God."— Bengel. Jf Why— Alas ! that 
Satan, &c. This grievous sin is ascribed 
to the Old Deceiver of our first parents, 
who always has been on the alert to 
oppose the rising cause of God in the 
earth. The kingdom of darkness here 
takes a stand against the advancing 
kingdom of light. So in the case of 
Judas, the crime was traced to Satan's 
filling the heart, (Luke 22 : 3 ; John 13 : 
27. ) This implies a thorough harden- 
ing of the conscience — a filling full of 
the spirit of evil, as contrary to that 
Holy Spirit who fills the heart of 
believers. Satan is here referred to 
as a personal agent, the antagonist of 
the Holy Ghost. He is said also to 
have entered into Judas, (John 13 : 
27.) f To lie unto the Holy Ghost. 
At the very time that this pair of 
hypocrites pretend to be full of the 
Holy Ghost, they are found to be 
full of Satan, and lying unto the Holy 
Ghost. This was the object of Satan, 
thus to deceive the Third Person of 
the Blessed Trinity ; and in these false 
professors, this was the nature of the 
attempt as far as in them lay. It is 
called a lie unto the Holy Ghost, because 
it was a solemn counterfeiting, before 
the Church, of a special, spiritual 
grace, and the profaning of a holy 
ordinance. The aim of it was to palm 



122 



THE ACTS OF THE APOSTLES. 



[A. D. S0-3G. 



4 Whiles it remained, was it not thine own? and after it was sold, 
was it not in thine own power ? why hast thou conceived this thing 
in thine heart ? thou hast not lied unto men, but unto Grod. 



off the work of Satan as the work of j 
the Spirit of God, and to defy the Ho 1 ? 
Spirit as dwelling in the Apostles and 
the Church. Had it succeeded, it 
would have gone so far to wipe out all 
distinctions between the works of the 
flesh and of the Spirit, and to destroy 
the very foundations of Christ's house, 
as the "habitation of God through the 
Spirit." Observe. — The Holy Ghost 
is here shown to be a Person of the 
Godhead distinct from the Father and 
the Son. "The sin against the Holy 
Ghost" is elsewhere spoken of as so 
peculiarly aggravated as to be un- 
pardonable, (Matt. 12:31, 32; Mark 
3: 28, 28,) while all sin against the 
Son of man may find pardon. That 
the Holy Ghost is a Person, and not 
a mere influence, is plain from the 
language, He is "lied unto" which 
could not be said of an influence ; 
and in vs. 4 this is said to be lying 
unto God. Hence we infer that the 
Holy Ghost is God. This is else- 
where clearly revealed in the Scrip- 
ture, (Matt. 28: 19; Luke 2: 26; 2 
Cor. 13 : 14.) See also ch. 1 : 16 ; 5 : 
3, 9; 28: 25; Heb. 9: 14; 1 Cor. 2: 10; 
Luke 1 : 35 ; Rev. 2 : 23. ^ And to keep 
back. This was the way in which the 
lie was acted out. Observe. — Peter 
knows surely of the hypocrisy of these 
persons, as he could not know except 
by Divine power enabling him to dis- 
cern the spirits. Observe. — The sin 
was like that of Judas pretending to 
care for the poor, (John 12: 6,) but 
falsely. 

4. From this it is clear that the offer- 
ing of their property was voluntary, 
and hence that this was a willful at- 
tempt at deception. The land was 
their own, while it remained undevoted 
to this sacred purpose : but by that act 
of special consecration it was made 
"holy to the Lord," — separated to His 
service — and then it became sacrilege to 
separate any part of it stealthily to 
themselves. Lev. 27 : 28. And even 
when the laud was sold, the proceeds 



were in their own power to use them as 
they pleased. There was no law com- 
pelling them to dispose of the property 
in this way and until the vow was 
made devoting it to God, they could 
have kept it entirely, except so far 
as they were bound by the great 
law of charity. Observe. — The great 
duties of religion are binding upon us 
whether we profess it or not. Here 
was a case where a special vow made 
a special obligation to do accord- 
ing to the thing avowed. But none 
can excuse themselves for not profess- 
ing the religion of Christ by the plea 
that it is better not to profess than to 
profess and not perform. For, (1) It 
is not left to their choice to profess 
Christ or not. This is their solemn 
duty, (2) While they pretend to have 
fear of making a false profession, they 
should fear also the dreadful sin of ma- 
king no profession of Christ, f Con- 
ceived. Literally, Put in thine heart. 
The sin which was put in their heart 
by Satan, was also put in their heart 
by themselves. Ananias is charged 
with putting it there, and it would seem 
that he suggested it to his wife: contrary 
to the case of our first parents in the 
garden. Observe. — The suggestion of 
Satan does not become sin in us unless 
it is entertained by us. Evil thoughts 
may be put into the mind by the temp- 
ter. It is only when they are harbored 
and indulged that they become ours. 
"ft Unto men — not so much as unto 
God. The lying to men, of which he 
was guilty, was not the special nature 
of the crime, as he might have thought, 
but lying unto God. The peculiar enor- 
mity of his guilt was this, that he had 
probably very much overlooked, or dis- 
regarded. — How careful men are to 
provide against human detection, and 
careless about the searching eye of 
God. Ps. 41 : 4. 1 Unto God. Cora- 
pare John 3 : 6 with 1 John 5 : 4. 
Matt. 9 : 38 with Acts 13 : 4-24. 2 
Tim. 3 : 16 with 2 Peter 1 : 21. John 
6 : 45 with 1 Cor. 2:13. 1 Cor. 3 : 16 



A. D. 30-36.] 



CHAP. V. 



123 



5 And Ananias hearing these words d fell down, and d vs - 10, 
gave up the ghost : and great fear came on all them that 
heard these things. 

6 And the young men arose, e wound him up, and eJohn 19:40 
carried him out, and buried him. 



with 1 Cor. 6 : 19, and we find that the 
Deity and Personality of the Holy 
Ghost are plainly taught. To "lie unto," 
here expresses the opposition or hos- 
tility intended by the act. Observe. 
— (1) "Ananias has lied to God the 
Spirit, not to men and Peter. D.ire, 
if you can, 0 Socinian, thus to read it, 
' He has lied, not to the Spirit and Pe- 
ter, but to God.' " — Bengel. The Holy 
Ghost so far from being less than God, 
is He against whom the sin (against 
the Holy Ghost,) is more heinous than 
against the Father or the Son. (Matt. 
12 : 31.) (2) The judgment is the 
same as was pronounced against Judas 
— who also concealed his love of money 
under a hypocritical regard for the 
pool*. 

5. Peter in those words pronounced 
his inspired verdict against the hypo- 
crite. Some have found nothing mir- 
aculous in the effect of this upon Ana- 
nias, but only the working of his deli- 
cate sensibility — the severe and sudden 
shock of such a terrible detection be- 
fore the whole Church, where he had 
thought to succeed in his deception, 
and to obtain nothing but praise for such 
large liberality. But here was plainly 
the visitation of God — the hand of Di- 
vine judgment, and thus it was in both 
cases the same. Observe. — (1) Many 
who carry the public applause for large 
gifts, do yet not give according to their 
large means, in any proper proportion, 
but after all, keep back part of the price. 
God alone can search the heart. But 
His judgment day will reveal the true 
character of our deeds. (2) How aw- 
ful will be the terror with which sin- 
ners will be struck at the final judg- 
ment, when Christ Himself shall pro- 
nounce the sentence, Depart. (3) How 
feai'ful is the sentence of the sinner's 
own conscience. " Every mouth shall be 
stopped, and the whole world shall be- 
come guilty before God." ff Gave up 



the ghost. Literally, expired. It would 
be possible for one to be so shocked 
and overwhelmed by sudden detection 
as to fall down dead. But the fact 
that both the man and his wife drop 
down so instantly would imply that this 
was by the direct act of God. This we 
can see would make a fearful example 
of these persons, and tend thus to deter 
others from similar hypocrisy in the 
Church, f Great fear. The immedi- 
ate effect upon the whole community 
was this of great fear. The judicial 
infliction had this desired effect of stri- 
king terror into the mind of the entire 
people. It was not only the sudden death 
of this unhappy couple, but the awful 
power accompanying the Apostles, 
which would naturally excite great and 
universal fear : so that it is repeated in 
vs. 11. This reverential fear would go 
far to prevent the intrusion of false 
brethren into the Church. 

6. The young men. This may refer 
to a class in the congregation accus- 
tomed to do the work of preparing the 
room and attending upon the services. 
On the general plan of the synagogue 
there were such, called servants, Luke 
4 : 20. These would naturally be the 
younger men, as those of some import- 
ant office would naturally be elders. 
They are also called veavtoicoi, youths, 
(vs. 10,) and without being a class of 
ecclesiastics, they were probably the 
younger members of the congregation 
acting in accordance with the Jewish 
custom, or perhaps now at some spe- 
cial direction. Incidental services like 
these were necessary, and without any 
formal erection of an office these du- 
ties, as of sexton, doorkeeper, &c, 
came to be performed by the young 
men. *J[ Wound him up. Wrapped 
him up in some loose covering. The 
Jews commonly bound the limbs sepa- 
rately with many folds of linen, in order 
to embalm the body. Often, however, 



124 



THE ACTS OF THE APOSTLES. 



[A. D. 30-36. 



7 And it was about the space of three hours after, when his wife, 
not knowing what was done, came in. 

8 And Peter answered unto her, Tell me whether ye sold the land 
for so much ? And she said, Yea, for so much. 

9 Then Peter said unto her, How is it that ye have 
$h?tth:i, agreed together f to tempt the Spirit of the Lord? behold, 
the feet of them which have buried thy husband are at the 
door, and shall carry thee out. 



a loose shroud was thrown around the 
fresh corpse ; which was done in this 
case, probably, on account of the great 
haste. Some think that they wound 
him up in their own mantles, which 
they took off preparatory to carrying 
him out. — {Hackett.) Others, that they 
wi'apped him hastily in his own loose 
cloak or robe. — (Lightfoot.) *ft Car- 
ried him out — lit., Having carried him 
forth — they buried him. Out of the 
house and out of the city. The Jews 
were accustomed to bury their dead 
outside the city walls. And this was 
done on the day of the death — partly 
because of the rapid putrefaction of 
the body in that warm climate, and 
partly because of the defilement which 
they suffered from contact with a dead 
body, Numbers 19 : 11. The burial, 
in this case, may have been hastened 
by the extraordinary circumstances of 
the death. This was more in accord- 
ance with the Divine visitation. Those 
who have suffered capital punishment 
for crime, whether by the law or di- 
rectly by the hand of God, have al- 
ways been regarded as entitled to no 
consideration after death, and so their 
remains have been treated with con- 
tempt. Observe. — The crime of this 
man, as a false professor and deceiver 
in the Christian Church, was deeply 
aggravated, and his punishment was 
merited. 

7. Three hours after — lit., It came to 
pass at an interval of about three hours. 
The woman, as the weaker vessel, had 
a longer space for repentance. "Pre- 
cious three hours." — Bengel. This 
may indicate that the Christians ob- 
served the Jewish hours of prayer, ch. 
3:1; 10 : 3. The corpse had not 
been carried to the house, but buried 



at once ; so that his wife did not know 
what was done during that three hours' 
time. ^ Came in. That is, to the 
congregation where they were assem- 
bled for worship. It was so ordered 
in providence that this wicked pair 
should be separately tried and pun- 
ished. 

8. Peter answered. This may mean, 
addressed her, or replied to her address 
or salutation on her entrance. ^ For 
so much. He asks whether they two 
sold the land for the sum stated by 
Ananias, perhaps also pointing to it at 
his feet. If Yea. She protested and 
insisted upon it, that this was the real 
and exact sum. She intended to de- 
ceive, and this was the essence of the 
lie. Even though they received this 
amount and more, she told a deliberate 
falsehood, because it was her purpose 
to deceive the Apostles with the idea 
that this was the full amount. 

9. Ye have agreed. Lit., That it has 
been agreed by you. The term expresses 
open agreement in terms, with pre- 
vious concert. It is used in classic 
writers to signify conspiracy, f Tempt 
the Spirit of the Lord. That is, to put 
to the test the Spirit of God, by lying 
to the Holy Ghost, and attempting to 
palm off hypocrisy for piety, as though 
He could not detect the difference, or 
as though He were alike the Author 
of both. T[ At the door. Near at hand, 
returning from the burial. See Mark 
13:29, "nigh even at the doors." 
This was three hours after the death 
of Ananias, and this length of time 
would be necessary to carry the corpse 
some distance outside of the city, and 
to dig the grave, and finish the burial, 
and return. Carry thee out. As 
Peter knew beforehand that she was 



A. D. 30-36.] 



CHAP. V. 



125 



10 g Then fell she down straightway at his feet, and*™- 5, 
yielded up the ghost : and the young men came in, and 
found her dead, and, carrying her forth, buried her by her 
husband. 

11 h And great fear came upon all the church, and upon cn?2:«, and 
as many as heard these things. <^"':43, and 

12 *|fAnd *by the hands of the apostles were many Bom! is a 1 !." 11, 
signs and wonders wrought among the people j (*and they Heb.Vl :12 ' 
were all with one accord in Solomon's porch. * : c k 3:11, and 

13 And 1 of the rest durst no man join himself to them : L J °K &i9-38 d 
m but the people magnified them. 



to die also, on the spot, for her crime, 
it is plain that it was by the special 
visitation of God, as a judicial inflic- 
tion. (See vs. 5, Notes.) 

10. Yielded up the ghost. This is 
expressed in the Greek by one word, 
which means simply expiring, and is a 
better rendering. It is plain that the 
historian here understands this death 
as supernatural. It was not only in- 
stantaneous like the former, but it was 
precisely as Peter foretold. Came 
in, ka. Lit., When they came in, found 
her dead. ^ By her husband. In the 
same grave with her husband. 

11. Cheat fear. The same is re- 
corded (vs. 5,) in the case of Ananias. 
Of course, there was now additional 
reason for this public sensation, as the 
Divine judgment was repeated. It was 
intended not only to visit just punish- 
ment upon the offenders, but also to 
express God's special hatred of hypoc- 
risy in His Church. See Matt. 23. An 
example was made of these, at this 
early stage of the Church's history, 
that should stand as a permanent warn- 
ing against false profession and willful 
deception in Christ's house. So Cain, 
the first murderer, was signally pun- 
ished by God. So Nadab and Abihu, 
for offering strange fire instead of the 
true. Korah and his company, for 
setting themselves against Moses — 
and Uzziah, for profanely laying hands 
upon the staggering ark, were judicial^ 
ly destroyed by God. Achan, for his 
corresponding crime in the first period 
of Israel's history, needed to be 
promptly thrust out by the Church, 
and was put to death, Observe, — 

11* 



Even the persecuting Sanhedrim were 
awed, in some measure, by these won- 
drous and fearful judgments of God, 
so swiftly visiting death upon the 
sinner. 

12. Not only were there these awful 
demonstrations in the Church, that 
made it seem as the sacred fire of the 
altar which broke forth and consumed 
everything impure, (Levit. 10: 1-10,) 
there were also other manifestations 
of power in their miraculous gifts, 
which were now greatly increased. If 
the former would keep some such insin- 
cere ones standing aloof for dread, the 
latter would lead many to believe. 

Signs and wonders. See ch. 2 : 43. 
I Among the people — who are said, in 
vs. 13, to have magnified them — that is, 
the whole Church. Some read this 
clause as connecting immediately with 
vs. 15, and that what comes between 
is to be read as a parenthesis. But 
this is not necessary. It is plain that 
these verses aim to give us an account 
of the Church's progress after the, 
astonishing events just reoorded, *§All, 
The Apostles and the Disciples-^as a 
Church. ^[ With one accord. In yeli* 
gious assemblage at the times of public 
worship. See fiTotes, John 10 : 23. 
They were wont to assemble now as a 
separate body, in Solomon's Porch ; the 
"upper chamber" (Is 13,) having be* 
come too small for them. 

13, And of the rest. The general 
idea here is that this reverential awe 
kept back the promiscuous multitude— a 
"the people" — if those that are without" 
— from intruding themselves upon the 
membership as false Disciples, aud 



126 



THE ACTS OF THE APOSTLES. 



[A. D. 80-3(3 



14 And believers were the more added to the Lord, multitudes 

both of men and women ;) 
r, ( i« every 15 i nsomuc h that they brought forth the sick || into 
i4:36. 21 ' the streets, and laid them on beds and couches, n that at 
19 :12 - the least the shadow of Peter passing by, might overshadow 

some of them. 



especially that none who were like 
Ananias and Sapphira, deceivers and 
hypocrites, dared to mingle in their 
assemblies, much less to join them- 
selves to the Christian Church, as that 
false-hearted couple had done. Only 
true believers were more largely added 
to the Church* (vs. 15.) This was the 
desired effect of such signal judgment 
of God. There were doubtless many 
more who were just as insincere as 
they were, and who stood ready to 
join themselves to the Church just as 
lightly and as falsely as they had done. 
But of the remainder of this class, in 
whom it would indeed have been an 
act of daring, none of them dared to 
join himself to them, fearing the con- 
sequences now as they naturally must 
do after so awful a visitation of God's 
wrath. But the people. The common 
people of the Jews regarded the com- 
pany of believers with respect and 
admiration, and paid them honor. The 
Christian cause was thus making pro- 
gress in the community. See ch. 4 : 
21. The people generally were so far 
satisfied that this work was of God. 
Hence the. fear that was aroused in 
some minds did not drive the people 
away in dread of any connection with 
the Church. It only infused a salutary 
awe, and the results were blessed and 
glorious. 

14. And believers, &c. Literally, 
Believing persons. Though the unbe- 
lievers — "those without" — "the rest" 
— dared not obtrude themselves falsely 
and join their assemblies, true believers 
were the more largely added. In this 
way it was shown how much the people 
held the Christians in respect. This 
was the progress which the Church 
made among the people. Though mere 
deceivers, like Ananias and Sapphira, 
were struck with awe, and dared not 
to join the Church, as those hypocrites 



had done, yet true believers were added 
all the more. That is, these events, 
which kept back the worldly and 
insincere from falsely joining them- 
selves to the Disciples, served to bring 
forward true believers "all the more." 
They proved a means of grace to such 
as, with good and honest hearts, re- 
ceived the Word. And the result was 
that the membership received still 
larger accessions, and the cause gained 
a new impulse, f To the Lord. Not 
merely to the Church, as Ananias. 
Here the new converts are said to be 
added "to the Lord," (i. e. to Christ,) 
as in ch. 2 they are spoken of as added 
to the Church by the Lord. Christ is 
the Head of the Church, which is His 
body. These members are added to 
Him. The numbers are no longer 
given, as in ch. 4 : 4, since the Church 
grew to greater size. Women are 
here distinctly mentioned for the first 
time as among the converts — perhaps 
because Sapphira's case had just been 
related, and the effect upon her sex 
may be signified thus. 

15. If we read the foregoing verses 
without a parenthesis, as is most 
natural, then this verse connects the 
large increase of converts with tLis 
extensive presentation of their sick for 
miraculous cures. The connection, 
however, is with the whole paragraph 
preceding, and looks back to the record 
in vss. 12 and 13 also. The object is 
to show how largely the membership 
increased, together with the influence 
of the Chm*ch upon the community 
every way. The term rendered "inso- 
much" sums up the various antecedents 
which account for the practice about 
to be related. Miracles were wrought, 
(vs. 12,) the Disciples met together as 
a distinct body in Solomon's Porch — 
the people held them in great rever- 
ence, (vs. 13,) — the membership was 



A. D. 30-36.] 



CHAP. V. 



127 



16 There came also a multitude out of the cities round 
about unto Jerusalem, bringing °sick folks, and them \£ 
which were vexed with unclean spirits : and they were Job 
healed every one. 

17 If p Then the high priest rose up, and all they that 1,01 



very much increased, so that, (as a 
result of all this,) they (the believers) 
brought forth the sick for miraculous 
healing by the Apostles. Into the 
streets. Rather, Doivn to, or Throughout, 
or Along the streets. The exact reading 
is, " So as along the streets to bring 
forth the sick." " Streets," including 
open squares — the places of public 
resort, such as are found in Oriental 
cities, around the gates, and elsewhere. 
^[ Beds and couches. The sick were 
brought forth and laid on these beds. 
The different terms here used, may 
refer to the beds of the richer and 
poorer classes. The former term is 
found nowhere else in the New Testa- 
ment. The latter was probably the 
coarser pallet used by the common 
people. Alford thinks the distinction 
unfounded. But the oldest and best 
lexicographers favor it. The idea is, 
that the rich and poor alike were 
engaged in this — the rich on their beds, 
the poor on their pallets. \ That at 
the least — In order that. This was their 
object in so doing. Literally, That 
Peter coming, (when he came,) even if 
(if only,) the shadow might overshadow 
any one of them. . That is, in his daily 
passing to and from the public assem- 
bly in Solomon's Porch. They crowded 
around where he was passing along, 
and their simple confidence was such 
that they hoped for some efficacy even 
from his shadow, if they could get no 
nearer. This was the faith which 
Christ commended in the woman, who 
in the crowd strove to touch (if it were 
but ) the hem of his garment, which in 
itself could have no more virtue than 
the shadow here, (Matt. 9: 22.) The 
power was of God, and the weakness 
of the means would show the presence 
of such Divine power in them. It is 
not said that Peter's shadow had any 
miraculous effect, but only that the 
people so zealously and confidingly 



crowded along his path, aiming to get 
within his shadow, if no more, and 
saying in themselves, (as the woman 
with our Lord,) "If I may but be 
reached by his shadow, I shall be 
healed." That this does not prove 
Peter's primacy or Popeship, is plain, 
since we find a similar account of 
Paul's miracles, (ch. 19: 12.) 

16. This is the first notice that we 
have of converts from out of Jerusa- 
lem, since the Pentecost. The Wiclif 
version has it, " And the multitude of 
the cities nigh to Jerusalem ran." 
There came "also," besides this, ^ A 
multitude. Rather, the multitude — the 
mass — the body of the people, f Out 
of the cities. Rather, the population of 
the surrounding cities came together into 
Jerusalem. See Isa. 2 : 1-4. % Bring- 
ing. Literally, bearing, carrying. ^ Sick 
folks. Literally, the sick. TJ Vexed. 
Literally, disturbed, perturbed — as if by 
a crowd of evil spirits. Here is the 
first mention in this history of demoni- 
acal possessions, which are so often 
referred to by Luke in his Gospel nar- 
rative. (See Luke 4 : 33-35.) They 
are here distinguished from diseases, 
(see in the preceding clause,) yet they 
doubtless often produced disease. 
1[ They were healed every one. Literally 
they were healed all. Wiclif — which all 
were healed. This is the gracious re- 
sult. It was made unto them according 
to their faith. Those who sought to 
come within the shadow, if they could 
get no nearer, may be supposed to be 
included. 

\ 9. The First Imprisonment of ttie 
Twelve — (Sadducean) — Miracu- 
lous Deliverance — Peter — Ga- 
maliel. Jerusalem. A. D. 80-36. 
Ch. 5 : 17-42. 

We see here another step taken in 
that hostility which Judaism has aL- 



128 



THE ACTS OF THE APOSTLES. [A. D. 30-36. 



were with him, (which is the sect of the Sadducees,) and 
were filled with || indignation, 

18 q And laid their hands on the apostles, and put them 
in the common prison. 



ready set up against Christianity. We 
saw the two Apostles (Peter and John,) 
thrust into prison over night to await 
their trial in the morning, (ch. 4 : 1.) 
Now we see "the Apostles," all of them, 
imprisoned without any apparent lim- 
itation, and on the ground of a previous 
decision and condemnation of their doc- 
trine, ( see vs. 28. ) Besides, here we find 
the High Priest entering into the strife, 
and thus this imprisonment assumes a 
more official and national aspect, as the 
act of the Jewish Church through its 
official representative and head. 

17. Then. Not only after that, but 
as a consequence of the foregoing, and 
occasioned by it. This wonder-work- 
ing power so amazingly popular, alarm- 
ed the chief functionaries. The Sad- 
ducees were yet taking the lead in the 
opposition, as in ch. 4 : 1 . ^ The high 
priest. This was probably Annas, who 
is named (ch. 4:6,) as high priest, or 
it may have been Caiaphas, who was 
the acting high priest at the time, but 
by Roman authority and not by Jewish 
law. According to the latter, Annas 
was the high priest until his death. (Ex. 
9 : 44.) But as the Romans usurped 
the prerogative of appointing or remo- 
ving from this office according to their 
pleasure, within the priestly line and 
order, the greatest confusion obtained. 
Hence, Luke names both Annas and 
Caiaphas as being both of them high 
priests (Luke 3 : 2,) at the same time. 
*[ Rose up — having risen up. The term 
implies some special excitement, (and 
not any formal judicial act,) under 
which he proceeds to the hostilities 
named, vs. 18. f They that were with 
him. Meaning not the Sanhedrim, (who 
are mentioned in vs. 21, as distinct 
from these, ) but those who joined with 
him in his views and plans — his 
party. See ch. 4 : 14 ; 19 : 38 ; 22 : 9. 
This is explained in the next clause as 
referring to the sect of the Sadducees. 
The language in the Greek implies that 



the whole sect of the Sadducees were 
of the high priest's party in opposition 
to our Lord, and that it was the Sad- 
ducees' party in the Sanhedrim. See 
vs. 21, Notes. Whether Annas and 
Caiaphas were of this sect, or whether 
they were Pharisees, as some suppose, 
(ch. 23 : 6,) cannot be determined, 
though some think the meaning to be 
that they were of this sect, and in a 
manner represented them: Certain it 
is, that the party with him were mainly 
of that sect, and this is recorded to call 
our attention to the fact that these, who 
denied the resurrection and the world 
of spirits, were the first opposers of 
Christianity, and this because the Apos- 
tles preached the doctrine of the Res- 
urrection, as shown in the case of Christ. 
Meanwhile, the Pharisees hated the 
Sadducees so much that they rather 
kept silence and almost sided with the 
Disciples, while these their enemies 
were in the opposition. At a later 
time, however, the Pharisees were the 
prominent party in the hostilities : 
and these rival sects were joined at last 
against Christ, like Pilate and Herod. 
(See ch. 4:1.) f Sect. The term here 
used is that which we in English have 
transferred directly from the Greek — 
heresy. It is used as we would use 
the word party or division, and not in 
the modern sense, with reference to fa- 
tal errors — though the Sadducees were 
heretics. Originally, the word means 
simply option or choice, as we say " per- 
suasion." IT Indignation. Here wo 
have another Greek term which is 
transferred to the English word, zeal. 
It means commonly any ardor of mind 
in a good or bad sense, but here it ex- 
presses envy and party spirit. They 
were moved at the popularity of the 
Apostles, and afraid of their own cause 
being lost with the people, and indig- 
nant at the currency thus given to the 
doctrine of the resurrection. 

18. Laid their hands. This refers to 



A. D. 30-36.] CHAP. V. 129 

19 But r the angel of the Lord by night opened the ^; c U:7 ' aild 
prison doors, and brought them forth, and said, 

20 Go, stand and speak in the temple to the people s all 

the words of this life. imm *m, 

21 And when they heard that, they entered into the 
temple early in the morning, and taught. *But the high tch - 4:5 > 6 - 



their arrest. The next clause relates 
the result. ]\ The Apostles. That is 
the twelve, vs. 29. T[ Common prison. 
The terms mean public custody. No 
reference is had to an inferior jail for 
lowest criminals. The public prison 
was used as being-more secure. In ch. 
4 : 3, the term here rendered prison is 
translated hold. The Wiclif version 
has it the common ward. 

19. The angel. Literally, An angel, 
without any particular reference to one 
rather than another angel. "The Angel" 
in the Old Testament sense would moan 
the Covenant Angel, the Lord Jesus 
Christ, who, we suppose, is not meant 
here. The deliverance was plainly 
miraculous. Angels are employed by 
God on such errands of salvation. Heb. 
1 : 14. While the high priests, the 
servants of the Old Israel, prove faith- 
less, the angels, the heavenly servants 
of the New Israel, most conspicuously 
fulfill their office, By night. The 
deliverance was wrought between the 
days, as being thus more surprising and 
alarming. The men that were seen 
safely in their confinement at night- 
fall, were missing in the morning, and 
no watchman disturbed, and no trace 
of the mode of escape ! The effect of 
this upon their enemies is seen in vs. 
23. ^ Opened the prison doors. The 
miracle consisted in opening the barred 
doors as no human power could do it. 
It would seem also that the doors were 
closed again by the same miraculous 
agency. This added to the surprise, 
vs. 23. How could they have escaped, 
would be the question. Through what 
opening, as the doors were shut " with 
all safety ?" By what intervention in 
spite of these iron doors and bars ? 
How else, indeed, than by God ? 

20. Go— Lit, Go forth. They were 
set free, and this address of the angel 
is that they oxercise their freedom 



without any feeling of restraint. 
1[ Stand — having taken your stand — 
implying firm, free and calm action. 
If In the temple. That is, as publicly 
as before, and more. Instead of in 
"Solomon's Porch," they were to take 
their stand in the second inclosure it- 
self, as distinguished by the term here 
used from the building as a whole. 
Their instructions are, to speak or 
discourse to the people, now that their 
priests and rulers would not hear, 
TT All the words — concealing or keep- 
ing back nothing, however odious — 
withholding not even the doctrine of 
" the Resurrection and the life," for 
fear of this violent hostility of the Sad- 
ducees. Of this life. This life which 
embraces the Resurrection: as Christ 
Himself is " the Resurrection and the 
Life," (John 11 : 25,) and has brought 
life and immortality to light through 
the Gospel, (2 Tim. 1 : 10.) "In Him 
was life ; and the life was the light of 
men," John 1 : 4. This life, spiritual 
and heavenly, is quite different from 
that which the Sadducees held, who 
denied the soul's immortality and the 
life eternal. " Christ is the way, and 
the truth, and the life," (John 14: 6.) 
The Gospel is called " the word of this 
salvation," (ch. 13: 26.) 

21. When they heard. This is said 
to show their prompt obedience to the 
angelic directions. ^ Early — Lit., 
about, upon, or at daybreak. Strictly 
understood it may mean, just before 
day-dawn. ^ Came. Lit., The high" 
priest having arrived — that is, at the 
session chamber of the Sanhedrim in 
the temple, ch. 6 : 14. ^ And they 
that were with him — the same as spo- 
ken of in vs. 17 — those of his party. 
IT The council. The supreme council 
or court of the nation— the Sanhedrim, 
The Greek shows that those who were 
with him took part in the, call of th§ 



130 



THE ACTS OF THE APOSTLES. 



[A. D. 30-36. 



priest came, and they that were with him, and called the council 
together, and all the senate of the children of Israel, and sent to the 
prison to have them brought. 

22 But when the officers came, and found them not in the prison, 
they returned, and told, 

23 Saying, The prison truly found we shut with all safety, and 
the keepers standing without before the doors: but when we had 

opened, we found no man within. 
c^lTu 2:i ' 24 Now when the high priest and u the captain of the 

temple and the chief priests heard these things, they 
doubted of them whereunto this would grow. 



council, and the term denotes a formal 
convening. ^ All the senate — the elder- 
ship. It would seem that besides call- 
ing the Sanhedrim together, a part of 
whom were elders, they summoned, 
also, all " the elders of the Jews," though 
noi belonging to this supreme court, 
(see ch. 4:8; ch. 25: 15,) yet im- 
portant as representing the synagogues, 
and as men of wisdom and counsel, for 
such an emergency. They were noted 
as foes of Jesus and of His doctrine, 
f The prison. This term is not the 
same as is used in vs. 18 or 19, but 
another, signifying a place of confine- 
ment — ( the whole building. ) The term 
used in vs. 22, (same as in vs. 19,) 
conveys the idea of a guard — as we 
say, " watch-house," the particular 
ward or cell. ^ To have them brought. 
Lit., For them to be brought — com- 
manding them to be brought. 

22. The officers. Lit, The servants 
(of the Sanhedrim) having come — ar- 
rived — (the same word as is used of 
the high-priest, vs. 21,) did not find 
them in the prison (cell) ; and having 
relumed they reported. 

23. The prison. This is the term 
used in vs. 21, meaning the building 
itself. They found the jail shut vp (an 
emphatic term) ' 'with all safety" (perfect 
security,) no trace of being broken 
open, all the doors and bolts just as 
they ought to be, thoroughly secure. 
Wiclif — " with all diligence." The an- 
gel who miraculously opened the pris- 
on doors, (vs. 19,) had closed them 
after him, so as to leave them precise- 
ly as they were found. This puzzled 
the officers most of all. ^ Keepers. 



Lit., Guards — -frorn which the term for 
"prison," in vss. 19 and 23, is taken. 
This would show that the guards had 
been at their post ; and that the Apos- 
tles had not escaped by their absence 
or inadvertence. Before the doors. 
The guards were found standing before 
the very prison doors that the angel had 
opened and closed after him, vs. 19. 
If When we had opened. Lit., Having 
opened. They opened now in a natural 
way, the very doors that the angel 
opened miraculously. But they found 
no one inside. 

24. The high-priest. Lit. , The priest. 
That is, by eminence, in chief— mean- 
ing, of course, the high-priest, as al- 
ready referred to. 1" Captain of the 
temple. This officer was the guardian 
of the sacred house, one of the chief 
priests, perhaps a member of the San- 
hedrim, and set to enforce the Mosaic 
observances. (See ch. 4 : 1.) He was 
one of "those that were with the high- 
priest," vss. 17, 21. H The chief 
priests — high-priests — the heads of the 
twenty-four courses appointed by Da- 
vid, 1 Chron. 24, or possibly, also, 
those who had been high-priests under 
the Roman appointment, just as Annas 
and Caiaphas, (and doubtless several 
others at least,) were high-priests in- 
stead of one, as provided for by the 
Jewish law. See ch. 4 : 6. ^ They 
doubted. The word is more forcible, 
and means, they were in perplexity. 
TT Concerning them — these things, or 
these Apostles. ^ Whereunto, &c. Lit., 
What would come of this, or, What this 
would become — how it would turn out. 
They were at an utter loss to conceive. 



A. JX 30-3G.] 



CHAP. V. 



131 



25 Then came one and told them, saying, Behold, the men whom 
ye put in prison are standing in the temple, and teaching the people. 

26 E Then went the captain with the officers, and brought 

them without violence: x for they feared the people, lest * ir: * tt21:2t '- 
they should have been stoned. 

27 And when they had brought them, they set t7icm before the 
council : and the high priest asked them, 

28 Saying, y Did not we straitly command you that ye v 0 *-* 118 - 
should not teach in this name ? and, behold, ye have filled ^ chi 2: 23-3g. 
Jerusalem with your doctrine, z and intend to bring this 15, aud 
man's a blood upon us. iKkl'; 35, 



what this would result in, if things 
went on in this amazing manner as 
regarding these men. 

25. They get now some light upon the 
subject. The prisoners are found, at 
least, f Came one. Literally, one ar- 
riving — the same -word as used before. 
The (very) men whom ye put in prison, 
are (not there, but on the contrary,) 
standing in the temple and teaching the 
people. 

26. The captain — of the temple — the 
commander of the Levitical guard. (See 
vs. 24 ) T With the officers — the servants 
of the court. Literally, Then the captain 
having departed with the officers, Brought 
than, not by force — not binding them as 
else they would have done, Matthew 
27 : 2. This refers not to the unresist- 
ing manner of the Apostles so much as to 
the manner of the officers, as is shown 
by the reason annexed, % For. This 
shows that the people, to whom they 
discoursed, were warmly in their favor, 
and they feared that any attempt at vio- 
lence or cruelty in bringing them to the 
court would result in themselves being 
stoned. Lit. , in order that they might not 
be stoned. The Apostles might have ap- 
pealed to this popular feeling, but they 
did not. They submitted to the lawful 
authority. It was not from the Disci- 
ples that they apprehended the stoning, 
but fr,om the fickle multitude whom 
they afterwards used as instruments of 
persecution. Stoning was now the cap- 
ital punishment under the Jewish law. 

27. When, &c. Literally, having 
brought them. 1[ They set them — set them 
up — stationed or presented them. See 
ch. 1 : 23, where the same word is used, 



28. Did not we, &c. One would sup- 
pose, says Chrysostom, that the first 
thing asked would have been, how did 
you escape ? But as if nothing had 
happened, he asked about their teach- 
ing. The high priest was the chief 
religious functionary of the nation — > 
the representative of the religious in- 
terest of the people, (see Zech. 3:1,) 
and hence the presiding officer in the 
Supreme Court, f Straitly. The phrase 
used here is, Did we not command you 
with a command. He is ashamed to 
speak of threatening, (ch. 4 : 17,) for 
they had not the power to punish. 
How he sets up their command, and 
the enormity of violating it, while God's 
command would pass for nothing ! The 
question implies that the Apostles were 
bound to obey the order of the Sanhe- 
drim, as they would have been, had 
not the command of God been most di- 
rectly and clearly contrary to it, vs. 29. 
if In this name. i. e. of Jesus. Bengel 
remarks that, "The high priest avoids' 
using the name of Jesus. Peter uses 
it and glories in it." vss. 30, 31. Lit- 
erally, upon this name, (as their author- 
ity, ch. 4 : 18.) "ft And, behold, (on 
the contrary,) you have filled Jerusa- 
lem with your teaching, so that it has 
spread throughout the c\iy and among 
all classes. ^[ Bring this man's blood 
upon us. This was indeed what the 
high priest and his followers profanely 
said, " His blood be on us, and on our 
children." Matt. 27 : 25. They began 
now to fear being held responsible for 
Christ's murder, and that, by the very 
people whom they had urged on to tho 
crucifixion. Conscience was condemn- 



132 



CHAP. V. 



[A. D. 30-36. 



111!!; 15, 29 T Then Peter and the other apostles answered and 

said, b We ought to obey God rather than men. 
/jf;. 30 °The God of our fathers raised up Jesus, whom ye 
i 2 : bmg. s ^ ew an( i d hanged on a tree. 

io% 12:2. 31 e Him hath God exalted with his right hand to he 



ing them. This doctrine which had 
so spread among the people did Indeed 
teach that Jesus was wickedly put to 
death by the Jews. But this was noli 
with any intent to excite the popular 
vengeance against the leaders, but 
rather to urge them to repentance in 
order to pardon and salvation. Ob- 
serve. — This miraculous deliverance 
was not wasted, because of the Apostles 
being retaken. It was intended as a 
eign from God, and it had its effect upon 
the Sanhedrim, vs. 24. 

29. Peter and the [other) apostles. Pe- 
ter, as usual, appears as spokesman. 
The phraseology is peculiar, and would 
read, ' ' And Peter answering, the Apos- 
tles also said." Peter spake for them 
all. They expressed their concurrence. 

We ought, &c. Literally, It is ne- 
cessary to obey. They acknowledged 
the Sanhedrim as the ordinary religious 
authority whom it would bo right to 
obey except in case of such a clear, 
unmistakable command of God to the 
contrary. And here they declare they 
have no option. There is an absolute 
necessity laid upon them. The term 
here rendered to obey, is peculiar, and 
expresses the idea of obedience to au- 
thority, translated " to obey magistrates," 
Titus 8:1. In ch. 4 : 19, tbey had 
challenged their persecutors to deny 
this clear, unquestioned principle ; and 
here they say (not, "we ought," but) it 
is necessary, in every case as well as in 
ours. It is a necessity which cannot 
be set aside. Observe. — There could 
be no doubt of the Divine command in 
this case, at it was expressly signified 
by the angel, (vs. 20.) Observe. — 
They made no forcible resistance to the 
authorities, but patiently bore the pen- 
alties and gave their testimony. 

30. After stating the principle of 
their obedience to God, they gave a 
synopsis of Christ's history as being 
the work of the God of their Jewish 



fathers, of the very Jehovah whom 
they, the Jews, boasted of worshiping. 
This would bring the necessity of obe- 
dience home to the Sanhedrim also, 
and all the accusers, liaised tip. 
Their treatment of Christ is put in di- 
rect contrast with that of "the God of 
their fathers," Abraham, Isaac and Ja- 
cob, whom they all, as Jews, boasted. 
While they slew Him, their national 
covenant God raised Him up, i. e. from 
the dead. And this act of Resurrec- 
tion was the Divine seal set upon Christ's 
work, and thus it authorized their obo- 
dience in preaching and teaching in the 
name of Christ. \ Ye slew and hanged. 
Literally, Ye slew, having hanged — slew 
by hanging. The term here rendered 
"slew" is different from those else- 
where used, (to kill, crucify, &c.) and 
expresses a more personal action — lit- 
erally, handled — as elsewhere he urges 
home their personal participation in 
Christ's death "by wicked hands," (ch. 2: 
23.) On a tree — (crucified.) Though 
the Jewish law pronounces every one 
accursed who "hangs on a tree," its 
reference is not distinctly to the pun- 
ishment of crucifixion, which was a Ro- 
man punishment and not Jewish. It 
referred originally to the ignominious 
exposure of the dead body of a crimi- 
nal on a post or a tree. Yet the curso 
of the law is so worded that it appliea 
to this punishment of crucifixion, espe- 
cially as the custom was to leave the 
dead body exposed on the cross. See 
Deut. 21 : 22 ; Gen. 40 : 19. The point 
of this is that He whom they held to 
be accursed and treated most ignomin-* 
iously had been glorified by God. (Rom. 
1:2.) 

81. Him — This one (tovtov) hath 
God exalted. God has lifted Him up 
I to honor and glory, as ye lifted Him 
I up to shame, f With his right hand. 

Rather, At, or to His right hand, 
I to sit there, (Psalm 110 : 1,) asso- 



A. D. 30-3G.] CHAP V. 133 

f a Prince and g a Saviour, h for to give repentance to Israel, {S:¥:'2i. 
and forgiveness of sins. c^&^fli&ss. 

32 And 1 we are his witnesses of these things; and so is col'iVh. 
also the Holy Ghost, k whom God hath given to them that icKtjfnl 7 ' 
obey them. X0:U - 



ciated in the dominion, (Psalm 45 : 

9, ) or if, as some take it, the sense 
is, " with or by His right hand," then it 
is to show God to be the doer of this 
omnipotent act, Rom. 1 : 2. The lat- 
ter is favored by the parallel reading, 
ch. 2 : 33. (To be) a Prince — Cap- 
tain— " Author of salvation," Heb. 2 : 

10, elevated Him as a Prinoe — this 
One who is a Prince — "Prince of Life," 
(ch. 3: 15,) leading the way; or, 
olevatcd Him (to sit) as a Prince upon 
His throne, as Mediator, for the pur- 
pose of giving repentance. So Heb. 
2:9. " We see Jesus crowned with 
glory and honor that He, by the grace 
of God, should taste death for every 
man." So Ps. 110: 5. ^And a Saviour. 
A Prince, as having all authority and so 
to be obeyod ; and a Saviour, as using 
His authority to give salvation, able 
to save to the uttermost, &c, Heb. 7: 
25. "All power is given unto me in 
heaven and on earth, Go ye, therefore, 
and teach all nations," &c. Jesus 
must be Prophet and King to all to 
whom He is Priest. He is a Saviour 
to those only who accept Him as their 
Lord. ^[ To give repentance. He uses 
His supreme powor for this end. It 
requires Omnipotence to work true re- 
pentance, which implies a new crea- 
tion. It is of the new birth, which is 
not of the will of the flesh, nor of the 
will of man, but of God. So faith is 
said to be the gift of God. See ch. 11 : 
18 ; 2 Tim. 2 : 25 ; Eph. 2 : 8, Ben- 
gel remarks, that " repentance is a 
joyous gift, not a sad business." As 
Prince and Saviour, Je3U3 gives repent- 
ance. This is His royal prerogative 
as the Prince of Life. So, as Prince 
and Saviour, He gives forgiveness of 
sins. They are both His free gift. 
Ho does not give forgiveness as a re- 
ward of repentanco, but the one is as 
truly a gift as the other. "Free for- 
givenoss in His name." Repentance, 

12 



however, must precede forgiveness, 
but grace in the heart must precede 
both, f To Israel. Even to you, Israel. 
The grace is preached even to these 
blood-stained sinners, (who confess 
that they have shed His blood, vs. 28,) 
for "the goodness of God leadeth us 
to repontance," (Rom. 2 : 4.) It was 
as much as to say, "He is exalted to 
give repentanoe to you and forgive- 
ness." It also intimated that the offer 
was made first to Israel, (see ch. 3: 
2G,) and that He gives these to the 
true Israel, the people of His new and 
better covenant, His own elect. This 
implies that Peter still cherishes a 
special hope for Israel, yet he sees 
that there is no hope for them, except 
in the Divine favor and grace. \ And 
forgiveness. John the Baptist preach- 
ed to Israel " the baptism of repent- 
ance for the remission of sins," (Luke 
3:3,) the baptism that set forth those 
grout ideas, and involved a profession 
of such repentance. But Christ gives 
repentance in order to the forgiveness 
which He also freely gives. 

32. His witnesses. As Apostles they 
were chosen by God to be witnesses 
of these things — these words histories, 
things expressed in words — as of) His 
Life, Death, and especially of His Res- 
urrection, vs. 30 ; ch. 1 : 8-22 ; 2 : 32, 
40. Hence they could not cease to bear 
witness. They had no option, for they 
had no right to cease, if they would. 

The Holy Ghost. They wore not 
alone in this witness, for the Holy 
Spirit bore witness also to these great 
truths, by miraculous signs which ac- 
companied their testimony, and by the 
inspiration of their written Scripture— 
witness. So it was promised in John 
15 : 26. To them that obey Him. Lit., 
That yield obedience to Him, as their Lead-, 
cr, Captain, Prince. This term refers 
back to vs. 29, where it is used in tho 
sanie sense. The whole drift, then is : 



134 



THE ACTS OF THE APOSTLES. 



[A. D. 30-36. 



ich. 2:37, and 33 i when they heard that, they were cut to the 

heart, and took counsel to slay them. 

34 Then stood there up one in the council, a Pharisee, 
mch.22:3. named m Gamaliel, a doctor of the law, had in reputation 

among all the people, and commanded to put the apostles 
forth a little space ; 



It is necessary for us to yield obedience 
to God as our Prince and Saviour, 
rather than to man. The very Jehovah 
of the Jews has clearly recognized Him 
by most miraculously raising Him from 
the dead ; and now He has glorified 
Him as the Saviour of Israel. We are 
set to be His witnesses to men, and 
hence we cannot be silent ; nay, we 
have the Holy Ghost also bearing wit- 
ness with us, iu miracles and by inspi- 
ration, and how can we forbear ? And 
especially, since the Holy Ghost is 
given to those who obey God, (vs. 29,) 
and thus we must give His witness, 
since we cannot consent to disobey God. 
"We cannot but speak the things that 
we have seen and heard." "We can 
do nothing against the truth but for 
the truth." See Rom. 8:16; Gal. 4 : 
0 ; 1 John 3 : 24. 

33. Gut {to the heart.) The Wiclif 
version reads, Were tormented. Tyn- 
dale, They clave asunder. The idea ex- 
pressed is of being sawn asunder, or 
ground in pieces, as with the k'eth of 
a saw, " cut through with rage." See 
ch. 7 : 54. It was not that experience 
of being "pricked to the heart," (ch. 
2 : 87,) which was ao salutary in its 
results, but that tormenting "sense 
of guilt mixed with wrath," which 
was a more mangling sensation. \ Took 
counsel. The Geneva roads, " They 
hought means." More exactly, They 
were deliberating, or purposing^- taking 
counsel with the intent to slay them. 
This was a further advance in their 
persecuting movements. They now 
began to plot for their lives, as they 
had done for the life of the Master 
Himself. 

34. Stood there up. Literally, A cer- 
tain, one rising up, or having risen, (as 
if to say or do something important.) 
^ In the council. In the Sanhedrim, as 
the word meaning oounoil or aeaembly 



is transferred to our language. He 
was a member of this court. If A Phar- 
isee. He was of the party opposed to 
the Sadducees, and therefore having 
no sympathy with them in thoir perse- 
cution of the Apostles for their doc- 
trine of the Resurrection. We need 
not suppose that he favored the Apos- 
tles at all as followers of Jeeus. He 
was probably the Gamaliel who was 
the teacher of Saul of Tarsus, (ch. 22 : 
3.) He is said to have been one of the 
seven Rabbis, to whom the Jews gave 
the title Rabboni, "Sly JIaster," (John 
20 : 16,) the son of Symon, supposed to 
be the same as Simeon, Luke 2 : 25, 
and the grandson of Hillel. Some tra- 
ditions would make him to have be- 
come a Christian, but there is no evi- 
dence of this. \ Gamaliel. The name 
means "reward from God." See Num. 
1:10. f A doctor of the law. This is 
expressed by one term meaning a teacher 
of the law. He is thought by many 
without reason, to havo been presi- 
dent of the Sanhedrim on account 
of his legal fame. 1 Had in reputa- 
tion. This is expressed in the Greek 
by one word, which means highly 
prized — highly esteemed — honorable. 
Wiclif reads, a worshipful man. ^ All 
the people. Even though not es- 
teemed among the opposing sect of 
the Sadduoees. These latter were more 
influential with the higher classes, 
Avhile the Pharisees were more gener- 
ally popular. Ho was ovidontly a leader 
of the opposition to the Sadducees. 
f[ Commanded. Proposed, or, as wo say 
in deliberative bodies, moved — not, as 
some understand it, with any authority, 
as if he could have been president of 
the Sanhedrim, for this chair belonged 
exclusively Co the high priest, f To 
put the apostles forth — " to cause than 
to withdraw." Wiclif reada, "Com- 
manded the men to be put without 



A. D. 80-30.] 



CHAP. V. 



135 



35 And said unto them, Ye men of Israel, take heed to yourselves 
what ye intend to do as touching these men. 

36 For before these days rose up Theudas, boasting himself to be 
somebody ; to whom a number of men, about four hundred, 

joined themselves: who was slain; and all, as many as 11 0r ' lclitved - 
|| obeyed him, were scattered, and brought to nought. 

37 After this man rose up Judas of Galilee in the days of the 
taxing, and drew away much people after him : he also perished j 
and all, even as many as obeyed him, were dispersed. 



forth for a while." f A Utile space. 
A Utile while — which may be what ia 
meant by our version — "a little sea- 
son — space of time." 

35. Unto them — to the Sanhedrim — 
not, as might seem, to the Apostles. 
^ Yc men of Israel — Men, Israelites — 
take heed to yourselves, in icspect to these 
men, what ye are about to do. He thus 
cautions them against carrying out 
their purpose to slay them, (vs. 33,) 
and he refers them to previous in- 
stances of insurrection which resulted 
disastrously to the insurgents. 

30. Before these days. This was a 
historical fact which was probably fa- 
miliar to the council, and he does not 
give the date, except in these general 
terms. It was probably about the time 
of Christ's birth. ^ Rose up — Arose. 
\ Theudas. Because Josephu3 names 
such an one as leader of an insurrec- 
tion some fifteen years after this time, 
Luke has been charged with putting 
into Gamaliel's mouth an error. But 
it would be necessai'y to suppose that 
Luke invented this whole reference to 
Theudas, and that Gamaliel did not men- 
tion him at all, if we are to believe that 
he aroie not until twelve or thirteen 
years after Gamaliel's speech. Josephus 
speaking also of this very time, refers 
to thousands of such insurgents, among 
whom there might easily have been one 
of this common name : as there were 
three Judases within ten years, all 
leaders of insurrections. Josephus 
might more easily have made the mis- 
take, as he is full of inaccuracies. Yet 
as this was only a leader of 400 men, 
the Jewish historian woUli not likely 
have noticed him. MoreoYei', it could 
not be the same Theudas as is related 



by Josephus, since he was judicially 
beheaded, and therefore it would not 
be a case in pomt, as he wished to 
show that there was no need of official 
interference, but that it would come to 
nought if let alone. Observe. — "God 
can every where raise up defenders." 
Bengel. Boasting himself, &c. Lit- 
erally, Saying that himself was somebody, 
a person of importance. He claimed 
to be a great prophet. He persuaded 
his followers to go with him to the Jor- 
dan, and promised that he would divide 
the river and lead them across, Obey- 
ed him. Rather — Believed in him. 

Brought to nought. Notwithstanding 
his lofty pretensions. 

37. This case is related by Josephus, 
( Ant. xvii. 10, 5 ; xviii. 1, 1,) who 
twice speaks of this Judas as a Galilean 
and once as a Gaulonite, probably from 
his having been born in Gaulonitis. 
! \ The taxing. The term properly means 
I the emolument or registration of names 
or property for census and taxation. 
It is the same term used jn Luke 2 : 2, 
and here it is probably the payment 
that is referred to, while in Luke 2 : 2; 
j (see Notes,) it is the preparatory en- 
rollment. This view explains also 
that passage, "This enrollment (for 
taxing,) first took effect when Cyrenius 
was governor of Syria." It was the 
enforcement of this tax that led to 
the insurrection here named ; inas- 
much as the Jews did not hold it to 
be right to pay tribute to a foreign and 
oppressive power. This Judas excited 
the people against the payment of tho 
tax. Josephus Antiq. xviii. 1, 0. Though 
it was one and the same, uiroypa^ as is 
referred to by Luke in his gospel history, 
(2 : 2.) this payment was about ten 



136 



THE ACTS OF THE APOSTLES. 



[A. D. 30-36. 



38 And now I say unto you, Refrain from these men, 
isa. r sT'io. 1:3 °" let them alone : "for if this counsel or this work bo 

Matt. 15:13. Q f m <iTL, jj. w jJJ eOlUe to UOUght I 

Jcor.VrVs! 5 - 39 "But if it be of God, ye cannot overthrow it; lest 
»: C 5;Jnd23^f na ply y e be found even p to fight against God. 

40 And to him they agreed : and when they had 



years after the enrollment there men- 
tioned. This Judas represented that 
the decree for this taxing was an in- 
troduction to slavery, and that the pay- 
ment -would be a violation of their alle- 
giance to Jehovah. Tf He also perished. 
Josephus records the fact that his sons 
were cut off, but says nothing of the 
fate of Judas himself. Tf Dispersed, 
("Scattered abroad" Tyndale, &c.) as 
by sudden violence. 

38. Gamaliel having cited these two 
well-known cases in point, urges the 
practical counsel, which he introduces 
by the earnest words, "Now, I say unto 
you." Refrain from. Literally, stand 
off from these men — that is, from laying 
hands upon them, as they were propo- 
sing to do. T Let them alone. Bather, 
suffer them — to do as they are doing. 
Leave them undisturbed in their work. 
That this is the meaning is plain from 
the context. If For if, &c. This is 
the ground of his advice — that their 
work could fairly be left to the dealing 
of God, which, in case of Theudas and 
Judas, as cited, had brought the wicked 
counsels to nought. ^[ This counsel — 
purpose, plan, enterprise. ^ Or this work. 
That is — Whether the scheme itself or 
the working of it be considered — "if 
it be of men " — of mere human origin. 
% It will come to nought. Literally, it 
will be dissolved — it can and will be dis- 
solved, "either by you or by others, or 
of itself." — Bengel. This cannot be re- 
lied on as a certain rule, because many 
religious systems of merely human or- 
igin have stood a long while. And on 
suGh principle we must wait to sec the 
end before we can decide. Yet, as a 
general rule it may be asserted, espe- 
cially in a case like this, of introdu- 
cing new religious tenets and observ- 
ances. But this is not an inspired rule. 
It is Gamaliel's doctrine, as the Phari- 
sees were inclined to fatalism. Some 



suppose he could not havo advanced it 
had he not been half convinced of the 
truth of this religion. But this does 
not follow. Gamaliel, who presented 
a very common sense view to the peo- 
ple as Jews, might easily argue that 
if Jesus were indeed the Messiah, then 
the promises made to Israel must bo 
realized, and that, fairly enough, the 
result might be relied on to decide it. 
Doubtless every religious system of 
mere human origin will at last come to 
nought. Observe.— Gamaliel the Phar- 
isee, may have been influenced to this 
moderation by the opposition of tho 
Sadducees, and by the fear that they 
would take such measures against the 
Apostles as would give their sect the 
popular advantage. This "let-alone" 
policy may even have been a show of 
moderation to compromise the matter, 
and merely from fear of the people. See 
vs. 26. Observe. — The Christian reli- 
gion has proved itself to be from God, 
as it has met every form of opposition, 
and still advanced. 

39. But. It was just as clear that 
if this system which the Apostles 
preached was really of God — as waa 
claimed — it was immovable by any hu~ 
man assault, Ye cannot overthrow it. 
Ye are not able to work its dissolution. 
The term used here is the same as 
in the former verse is rendered, "come 
to nought." Lest haply — Lest at any 
time, (if you think to be able, and make 
the attempt) — ye be found also fight- 
ers against God — lest ye turn out to 
be — not only opposers of these men, 
but also opponents of God Himself. • 

40. They agreed. Rather — they were 
persuaded by him : that is, so far as to 
refrain from putting them to death \ 
but not so as to let them alone, as ad- 
vised, vs. 38. They even beat them, 
and forbade them to go on teaching 
their doctrine. ^ Called the Apos* 



A. D. 30-86.] 



CHAP. V. 



137 



q called the apostles, r and beaten them, they commanded*^ 
that they should not speak in the name of Jesus, and let 
them go. 

41 1" And they departed from the presence of the council, 
"rejoicing that they were counted worthy to suffer shame 
for his name. 

42 And daily Mn the temple, and in every house, u they 
ceased not to teach and preach Jesus Christ. 



18. 

10 : 17, 
and 23 : 34. 
liark 13:9. 



t Matt. 5:12. 
Rom. 5 : 3. 
2 Cor, 12: 10. 
Phil. 1 : 29. 
Heb. 10:34. 
James 1 : 2. 
IPet. 4:13, 1G, 
t ch. 2 : 46. 
w ch. 4 : 20-29. 



ties, (having summoned them to ap- 
pear before the S.-mhedrirn, ) when they 
had beaten them, (literally, flayed them — 
expressing the severity of the scourg- 
ing) — they commanded them (as before,) 
not to speak in the name of Jesus, — and 
(then) loosed (released) them. This 
scourging was commonly done by "a 
whip with two lashes knotted with 
bones or heavy indented circles of 
bronze, or terminated by hooks, in 
which case it was aptly denominated a 
scorpion." This punishment was re- 
sorted to as a compromise. Yet it was 
either too little or too much. See 
Deut. 25: 2. Paul suffered this five 
times, 2 Cor. 14: 24.— They act like 
Pilate, Luke 23: 16. They can only 
express their spite by the scourging — 
and must be content with repeating a 
command which had just been violated. 

41. And they departed. Rather, they, 
however, (notwithstanding all this beat- 
ing and command,) departed, rejoicing, 
from the presence, &c. They went 
out from the council with joy beaming 
in their faces. The joy of suffering 
for Christ's sake so greatly outweighed 
the pain that many in the latter ages 
even coveted martyrdom. (Tertull. 
ad Scap V. ) But the primitive Church 
sets no such example. So long as they 
could at all continue preaching they 
did so, (vs. 42.) But when the perse- 
cution grew furious (as ch. 8 : 1,) they 
lied to another place, as Christ had di- 
rected them to do, (Matt. 10:23,) ch. 12: 
17. ^ Counted worthy. Counted xoor- 
th.y (by God) to suffer shame (from man) 
for His name, (Luke 16: 15,) worthy 
to be disgraced for Christ ! See Phil. 
1: 29; Matt. 5: 12; Luke 6: 22; James 
1: 2; 1 Peter 2: 19. They left the 
prosenco of the men by whose order 
and before whom they had been scour- 
12* 



ged, not with a sense of degradation 
and shame, but with exultation and 
joy. Luke 23 : 40. They esteemed 
themselves highly honored in being 
regarded by the Sanhedrim as de- 
serving such treatment, since it was 
their testimony that they were con- 
spicuous and bold in Christ's service. 
And they counted it all joy that God 
had thought them worthy to use them 
as His suffering servants. This put 
most distinguished honor upon them 
while they were most disgraced before 
men. This is the true Christian spirit 
in all ages. Even lately in India, this 
is the spirit with which men and women 
— native and foreign — have met the 
most fiendish persecutions. Tf His 
name. For all that the profession of 
His name involved — as His Disciples — 
casting in their lot with His cause. 
They rejoiced that they were "made 
partakers of Christ's sufferings," (1 
Peter 4: 13,) and that "their reward 
was great in heaven," (Matt. 5: 12.) 
and that they could "fill up that which 
is behind of the sufferings of Christ," 
and they " counted it all joy, knowing 
that the trial of their faith wrought pa- 
tience, that they might be perfect and 
entire, wanting nothing," (Jas. 1: 2-4,) 
and "knowing that in heaven they 
had a better and more enduring sub- 
stance," (Heb. 10: 34,) "esteeming 
the reproach of Christ greater riches 
than the treasures in Egypt, for they 
had respect unto the recompense of 
the reward." 

42. Besides their feeling of joy in- 
stead of humiliation, their conduct 
evinced their superiority to all the vio- 
lenoe and command of the Sanhedrim. 
They did what was most consistent with 
their Christian prinoiple ; not swayed 
at all from their fixed course by all 



138 THE ACTS OF THE APOSTLES. [A. D. 30-3G 

CHAPTER VI. 

2:?and5':u? 1 And in those days, a when the number of the disciples 
6oh.T:a9, and was multiplied, there arose a murmuring of the b Grecians 
U:20 - against the Hebrews, because their widows were neglected 

cch. 4:35. C j n ^ e daily ministration. 



that their enemies had clone. They 
were commanded to cease teaching and 
preaching, (vs. 40,) but they ceased 
not. They were commanded not to 
speak in Christ's name, but they 
spake daily and diligently in the tem- 
ple and in the house — in private 
houses, not "in every house," but in 
their social assemblies which were held 
in different parts of the city in private 
houses, as distinguished from their 
more public labors in the temple, ch. 
2 : 46. ^ To teach and preach — to 
teach, (as a doctrine,) and to preach, 
(as good news.) This is the sense of 
the latter term, literally rendered evan- 
gelize — to preach the Gospel, to proclaim 
as good news Jesus Christ as the pro- 
mised Messiah, the Saviour of sinners. 
"Jesus" (Saviour) " Christ" (Messiah, 
anointed as Prophet, Priest, and King 
of Israel.) This was the subject of 
their preaching — " Jesus Christ and 
Him cruoifled," (1 Cor. 2 : 2.) 

CHAPTER VI. 

I 10. The First Internal Dissen- 
sion — Hellenistic Widows — In- 
stitution of Deacons. Jerusalem. 
Ch. 6 : 1-7. 

The object of the historian is now to 
give the further development of the 
Church, as it grew out of the first dis- 
sension in the body, leading to the in- 
stitution of a new office, (deacon's,) and 
introducing us to the history of the 
persecution unto death of one of these, 
Stephen. Some have supposed that 
deacons had already existed. But 
though doubtless the exercise of this 
function had been temporarily intrust- 
ed by the Apostles to some persons, 
not formally chosen and ordained, who 
are charged with neglect, this account 
conveys the idea of an altogether new 
institution. The origin of it is stated. 



and all the narrative is such as impliea 
that a new office is here established to 
suit the necessity of an increasing 
Church. This has been the universal 
belief of the Church- from the earliest 
time. It would seem that the proper- 
ty devoted to the common fund had 
been placed at the disposal of the 
Apostles, ch. 4 : 37 ; 5:2. 

1. In those days. This is an indefi- 
nite expression, meant here to keep up 
the historical connection, but implying 
some considerable interval. About that 
time, and in the course of that growth 
which the Church constantly received 
from the preaching and persecution 
already narrated, and such like, the 
Disciples multiplying, or becoming numer- 
ous, and thus more liable to such a dif- 
ficulty, from conflicting interests of 
many thousand people. ^[ There arose. 
This dissension was suffered to spring 
up as an occasion for the fuller and 
more complete regulation of the 
Church, in a way better suited to its 
future enlargement. This is a devel- 
opment within the Scripture, however, 
not beyond it. It gives no ground for 
the theory of a certain school, that all 
the novelties of the Papacy are but the 
development of the Church ; for those 
are outside of, and beyond the Scrip- 
ture, and find no warrant nor counte- 
nance there. ^ A murmuring— Ait., a 
whispering, as of discontent, Phil. 2 : 
14 ; 1 Peter 4:9. ]\ Grecians. Not, 
Greeks, or people of Greek descent, 
but Hellenists, as they were called, who 
being Jews, were dispersed among 
foreigners and spake the Greek tongue. 
This was regarded by the strict, exclu- 
sive Jews as a step toward heathen- 
ism. It proved soon in the history to 
be a connecting link with the outside 
world, of great importance for the ex- 
tension of the Church. Stephen, the 
Hellenist, soon rises up as the great 



A. D. 30-36.] 



CHAP. VI. 



139 



2 Then the twelve called the multitude of the disciples 
unto them, and said, d It is not reason that we should leave 



the word of Grod, and serve tables. 



representative of progress, against the 
bigoted, restricted Jewish exclusive- 
ness. Such Grecians, or Hellenists, 
were very numerous. Of this class 
were a majority of those converted at 
Pentecost, ch. 2. Already, in Alexan- 
dria, they had required the translation 
of the Jewish Scriptures into Greek, 
nearly three hundred years before 
Christ. In the Talmud it is said, 
"Cursed be the man that cherisheth 
swine, and cursed be he that teacheth 
his son the wisdom of the Greeks." 
"And the Rabbis labored to show 
that the judgments of God followed 
those who, in opposition to the decree 
of the Sanhedrim, studied the Greek 
learning." See Biscoe on the Acts, vol. 
I., 89, 90. 1[ The Hebrews. Those 
Jews of Palestine who used only the 
Hebrew tongue and Hebrew Scrip- 
tures, and counted the Hellenists an in- 
ferior and cursed class, Phil. 3 : 5. 
This would account for the neglect 
complained of. It was not looked 
upon as an inadvertence, but as a 
working of this animosity, which was 
carried by some of the early Disciples 
into the Church-membership. IT Be- 
cause. Rather, that. This was the com- 
plaint, whether it was the fact or not. 
1[ Their widows. This class, as being 
particularly helpless, are often named 
in the Scriptures as specially entitled 
to the care of the Church, Exod. 22 : 
22 ; 1 Tim. 4:5; 5:3, and they are 
here instanced as representing all the 
poor and helpless among them. Pro- 
bably, in their case, the neglect seem- 
ed most flagrant and aggravated ; and 
some of their number were the imme- 
diate occasion of the complaint. Their 
widows, the widows belonging to the 
Grecians or Hellenists, were neglected 
— lit., overlooked. This term, convey- 
ing ihe charge or complaint, docs not 
necessarily imply ill-will, but only ex- 
presses the fact alleged, that they were 
passed by. % Daily ministration. Lit, 
in the daily deaconing. The name of 
" deacon" is not mentioned in this nar- 



rative ; but this term, describing the 
office-work as that of ministering or 
dispensing, distributing, is that from 
which the official term comes after- 
ward in common use. It was proba- 
bly a distribution of food rather than 
of money, as we infer from its being 
daily, and from " serving tables" being 
another designation of the work. The 
neglect or omission here charged, may 
have arisen from too great pressure 
of this business, on account of the in- 
creasing numbers, while the difficulty 
is such as would require a separate 
and regularly constituted and authori- 
tative office. This will account for 
the tenor of the narrative. 

2. Then—So, accordingly, The 
twelve. The body of the Apostles being 
now complete by the choice of Matthi- 
as, (1 : 26,) — having called together (or 
convened by authority,) the multitude 
of the Disciples. It is not to be sup- 
posed that the entire membership in 
all parts was summoned, but an as- 
sembly of the whole Church in Jeru- 
salem ; all of whom, however, would 
not necessarily be present. Thus the 
people are called to their proper share 
in the rule of the Church, while the 
divinely appointed officers of the body 
give direction and exercise control. 
These are to be remarked as the two 
leading principles of primitive Church 
polity as set forth in the New Testa- 
ment. Tf It is not reason — It is not sat- 
isfactory — It is not our pleasure. This 
is spoken officially, and declares the 
pleasure and will of God through them. 
It is not fitting, suitable, and must be 
discarded. Tyndale — It is not meet. 
If That we, (Apostles, who have the 
higher and more important work to 
do of preaching the word,) leaving the 
word of God, (as would be the result,) 
should serve tables. The verb here ren- 
! dered to serve, is akin to the noun ren- 
dered ministration, (vs. 1,) and from 
these the term deacon, (minister or ser- 
vant,) is taken. To serve tables means 
to distribute the daily supplies for 



140 



THE ACTS OF THE APOSTLES. 



[A. D. 30-36. 



3 Wherefore, brethren, e look ye out among you seven 
men of honest report, full of the Holy Grhost and wisdom, 
whom we may appoint over this business. 

4 But we f will give ourselves continually to prayer, and 
to the ministry of the word. 



meals, Luke 4 : 39 ; 8:3. The word 
for "tables" is sometimes used for 
money tables, John 2 : 15, but as it was 
"a daily ministration," and as - the 
term for " serving" has a usage incon- 
sistent with this, we infer that the 
tables for meals are referred to. Many- 
understand the sacramental tables to 
be meant, and they take this language 
as authority for the deacons to serve 
the table or tables at the Lord's Sup- 
per. In the early Church the Lord's 
Supper was often connected with the 
family meal, and offerings were made 
on that occasion for the poor. In this 
way the idea may have, more or less, 
obtained. 

3. Wherefore, on this ground, as 
stated. Brethren, fellow Disciples. 
% Look ye out. The term here used 
means to look at in order to select, to 
seek out as persons for office. See Gen. 
41 : 33. The body of the members 
here make the election, yet the Apos- 
tles reserve to themselves the right to 
confirm the election by their own offi- 
cial designation. The rights of the 
people were held sacred, while the 
ministerial right, also, in government, 
review and control, was maintained, 
as the two distinctive features in primi- 
tive Church polity. How easy for 
the Apostles to have assumed the ab- 
solute and undivided rule, with no ref- 
erence to the popular element. Yet 
they were far from such an usurpation 
in the Churoh of Christ, Seven men. 
We venture no reason for this number, 
except that it is a sacred number in 
the Scriptures, owing to the oi'iginal 
Sabbath appointment, a seventh part 
of time being held sacred, and one day 
in seven a sacred day. Yet some con- 
venience at the time may have regu- 
lated the number. Some refer it to 
the number of nations of which the 
Hellenistic Jews would at this time be 
composed. Some, to the total number 



of believers, say seven thousand. ^ Of 
honest report. Lit., testified to, witness- 
ed of, "well reported of. " See 10 : 
22; 16 : 2; Heb. 11 : 2, 39. So, 
"a bishop must be a man of good 
report," (1 Tim. 5 : 10.) It is not 
honesty that is insisted on, but a pure 
character and eminent Christian ser- 
vice, (implying honesty.) Full of 
the Holy Ghost. This phraseology is 
several times used, and in regard to 
high spiritual gifts and also miraculous 
powers, (ch. 2 : 4 ; 4 : 8.) 1f Wis- 
dom. Not only distinguished piety, 
but wisdom, also, is a necessary quali- 
fication for this office : that practical 
sagacity, good sense, and sound judg- 
ment, which are requisite for the ad- 
ministration of the temporal affairs of 
a Church, and especially the wisdom 
that is from above, directing in all 
emergencies. The two former qualifi- 
cations are the same as are prescribed 
for bishops or elders, (1 Tim. 3: 2, 7.) 
See vs. 5. Whom we may appoint. 
Rather, may constitute. There is no em- 
phatic pronoun we, here used, in con- 
trast with ye, in the former clause; 
as is found in vs. 4, "We will give 
ourselves," &c. Hence it would seem 
that the constituting here spoken of 
is to be done by the Church — Apos- 
tles and members jointly. This would 
agree well with the reoord in vs. 6. 
Ordination to a sacred office is to be 
done not by the ministry alone, but 
also by the representatives of the peo- 
ple, who are joint rulers in the Church. 
This record is specially important, as 
showing us the pi'inciple of suoh pro- 
cedure. T[ Business. Lit., necessity, 
duty, or necessary business. The ob- 
ject was to have a set of men who 
should be charged with this particular 
duty, leaving the Apostles to their ap- 
propriate work.— There should be dea- 
cons in every Church. 

4, But we. We, Apostles, as distin- 



A. D. 30-30.] 



CHAP. VI. 



141 



5 And the saying pleased the whole multitude : and ffChtU:Z 4. 
they chose Stephen, g a man full of faith and of the Holy ftch . 8:5 . 26 , 
Ghost, and h Philip, and Prochorus, and Nicanor, and * j£?2mw5. 
Timon, and Parmenas, and 1 Nicolas a proselyte of Antioch : fch.'i- v,™ 

6 Whom they set before the apostles : and k when they ^Ym^fufa 
had prayed, 1 they laid their hands on them. 2Ttm.i:6. 



guished from ye, the brethren — the 
people. We, for our part. ^ Will give 
ourselves continually. This is one word 
in the Greek, and means, steadfastly 
adhere to. Rom. 12 : 12 ; Col. 4 : 2. 
^ To prayer. Not private prayer, 
merely, but here in the sense of public 
worship, (16 :13.) "Prayers," says Ben- 
gel, also "are more powerful than the 
ministry of the word." ^ Ministry, &c. 
Dispensation of the revealed word — 
preaching of the gospel messages and 
doctrines. The same term used here 
as in V3. 1, is rendered "ministrations." 
All these officers are ministers in the 
sense of servants. And the term in this 
connection is striking, as it implies 
that it is only a different kind of ser- 
vice in either case, whether it be dea- 
con or bishop. Observe. — In the Jew- 
ish synagogue, from which the Chris- 
tian Church was modeled, there were 
such officers called Parnasim or Pastors, 
commonly three. See 1 Tim. 3 : 8-10. 

5. The saying. The discourse of the 
Apostles. If Pleased. Literally, Was 
pleasing in the sight of (a Hebraism,) 
the whole multitude, or membership. 
There was no dissent in the meet- 
ing. They unanimously concurred in 
the direction of the Apostles, and 
proceeded accordingly. ^ They chose — 
Chose out of their number, T[ Stephen, 
&c. His name is first given, as most 
conspicuous in the coming history, (ch. 
7,) one who proved himself all that is 
here narrated. ^ A man full of faith. 
" Wisdom" is not mentioned here, but 
faith, as the root of wisdom and of 
all Christian virtues. See ch. 11 : 24. 
If Philip. This one is also noted in 
the subsequent history, and appears as 
an "evangelist," (ch. 21 : 8.) Nothing 
is said in the record of any call for 
preaching in connection with this office 
of deacon. But the contrary is all 
along implied. The Apostles would 



adhere earnestly to this work of preach- 
ing, and just for this they claimed to be 
released from this secular business of 
the Church, which they would commit 
to deacons. It is observed that all the 
names here given are Greek names, 
and from this fact it has been infei-red 
that they were all Hellenists, and cho- 
sen from this class, to satisfy the pres- 
ent complaint. Yet Nicolas is spoken 
of as a proselyte, as though all the rest 
were native Jews. Nothing can be 
positively inferred from their Greek 
names. The Apostles Andrew and 
Philip, had Greek names, though in 
the circumstances it seems likely that 
they were of the aggrieved party. Nic- 
olas was not the founder of the sect of 
Nicolaitans. (Rev. 2 : 6-15.) He was 
chosen as a man full of wisdom and of 
the Holy Ghost. The other four names 
we find nowhere else referred to. — An- 
tioch was the birth place of the Gen- 
tile Church of Christ, ch. 11 : 10-22, 
where the Disciples were first called 
Chinstians, ch. 11 : 22. 

6. Whom they set. The brethren — 
the members set — set up, (the same term 
as is rendered appointed in ch. 1 : 23, ) 
these seven. It denotes the presenta- 
tion of these as the proper persons — 
looked out, selected, chosen from among 
them — as was directed, vs. 3. They 
recognize in this act the authority of 
the Apostles, and having proceeded as 
far as they could go, having done their 
part in the election, they bring forward 
the men of their choice for the Apos- 
tolic act necessary. If When they had 
prayed. The Apostles prayed in con- 
nection with the laying on of hands. 
It properly belonged to any such official 
transaction, and recognized Chi'ist as 
the Supreme authority and Head of the 
Church, the source of all power. ^[ Laid 
their hands on them. This practice was 
common in the Old Testament Church 



142 



THE ACTS OF THE APOSTLES. 



[A. D. 30-36. 



7 And m the word of God increased ; and the number 
of the disciples multiplied in Jerusalem greatly; and a 
great company n of the priests were obedient to the faith. 



from the time of Moses. The leading 
idea was that of communication or 
transfer. Guilt, liability to punishment, 
was thus ceremonially transferred to 
the victim. Lev. 2 : 2 ; 8 : 13. It was 
also the ancient mode of conferring a 
blessing, Gen. 48: 14; Matt. 19: 13, 
or setting apart to office. Numb 27 : 
18. It was an outward sign, carrying 
in itself no efficacy, but used in the 
New Testament in cases of bodily heal- 
ing to indicate that something was im- 
parted. Matt. 6 : 5 ; 8 : 23 ; Luke 4 : 40. 
So also in imparting the Holy Spirit, 
oh. 8 : 17 ; 19:6, or both this and heal- 
ing together, as ch. 9:17, or setting 
apart to office. (1 Tim. 4 : 14 ; 2 Tim. 
1:6; ch. 8 : 19.) Here it was plainly 
an authoritative ordination to this of- 
fice. Though the deacons had been 
elected by the Church, they derived 
their commission and authority from 
Christ through the Apostles. And the 
laying on of their hands was a sign and 
symbol of this. 

7. The word of God. The gospel in- 
creased in power, and in success and 
prevalence among men, ch. 12 : 24 ; 19 : 
20. How far this was owing to the new 
movement in the Church just recorded, 
Ave are left to conjecture. The Apos- 
tles were certainly relieved thus of a 
great load, divisions were healed, in- 
creased efficiency was secured by the 
appointment of such good men to office, 
as appears in the labors of Stephen 
and Philip presently recorded. ^ The 
priests. Over 4000 priests had re- 
turned from Babylon, and their num- 
ber was much increased since that 
time. Though they were a persecuting 
class, the Spirit of God could convert 
them, and did. See Ezra 2 : 36-39. 
In the conversion of these sons of Levi, 
the prophecy of Malachi began to be 
fulfilled. Mai. 3 : 3. Their conversion 
is mentioned here as a remarkable in- 
stance of the increased power which 
attended the word. ^ Were obedient. 
They gave in their adherence to the I 
Gospel. This would serve to take away I 



the reproach of Christianity that it had 
only the lower classes for its adherents. 
And the conversion of this body of 
leaders, was one of the ways in which 
the Great Head of the Church was pre- 
paring for its further extension soon 
after. See chap. 8:1. Observe. — 
"This was the period when the Church 
at Jerusalem seems to have attained 
its highest popularity and power. As 
yet all seemed going on very prosper- 
ously for the conversion of Israel. The 
multitude honored the Apostles — the 
advice of Gamaliel had moderated the 
opposition of the Sanhedrim — the 
priests were gradually being won over. 
But God's designs were far different. 
At this period, another great element 
in the testimony of the Church is 
brought out in the person of Stephen, 
its protest against Pharisaism. This 
arrays against it that powerful and 
zealous sect : and henceforward it finds 
neither favor nor tolerance with either 
of the parties among the Jews, but in- 
creasing and bitter enmity from them 
both." — Alford. 

\W. The First Martyr — Stephen — 
General Persecution and Disper- 
sion. Jerusalem. Ch. 6 : 8 to Ch. 8. 

The object of the historian is to show 
the steps by which the Infant Church 
had its advancement and increase. 
This further organization in the ap- 
pointment of deacons to meet the ne- 
cessities of the growing body, was 
attended with signal results, through 
the agency of one of these officers, 
whose name is given first on the list, 
and who was the leading man among 
them. We stand now on the eve of 
the great crisis in the history. The 
position taken by Stephen accords with 
that of Luke in his Gospel narrative, 
and with that of Paul in the Acts and 
Epistles — the position of universality 
and progress in the Church of Christ 
I — that it is designed to extend to the 
I Gentjles as on a level with the Jews. 



A. D. 30-36.] 



CHAP. VI. 



113 



8 And Stephen, full of faith and power, did great wonders and 
miracles among the people. 

9 ^[ Then there arose certain of the synagogue, which is called the 
synagogue of the Libertines, and Cyrenians, and Alexandrians, and 
of them of Cilicia and Asia, disputing with Stephen. 



This leads him into a discussion. As a 
Hellenist, he was looked upon by the 
btrict native Jews as having some ten- 
dency to Gentilism, from cultivating 
the language and society of foreigners. 
But he roused the ardent opposition of 
the Hellenists; yet this was God's 
plan, that by means of this Hellenistic 
element His religion should overflow 
the ancient banks. Stephen's minis- 
try among the Hellenists probably 
brought him into collision with their 
Hellenistic relatives and friends. 

8. Full of faith, &c. The Wiclif 
version reads, "Full of grace and 
strength" and the weight of critical 
authority seems in favor of the word 
XupiTug, "grace" rather than ttlotegac, 
faith. The former word points to the 
source of his special gifts, of which 
the latter was one, viz. miraculous 
power — by which he wrought great 
w&nders and miracles among the peo- 
ple. In the exercise of his office as 
deacon he was brought into contact 
with all classes of the community, 
especially the sick and afflicted. This 
would be a proper sphere for the work- 
ing of miracles as of healing. The 
terms here used are repara, " wonders," 
prodigies, and orj/xela, signs, (miracles,) 
while the term rendered "power" is 
that commonly used for miracles. This 
miraculous power had hitherto been 
confined to the Apostles, so far as the 
record is concerned — and though Ste- 
phen was charged with ministering to 
the temporal wants of the people, he 
could not fail to exercise his spiritual 
gifts. Indeed, though he was, in the 
circumstances, an extraordinary dea- 
con, as the Apostles were extraordi- 
nary ministers, the deacon's field of 
labor among the needy and distressed 
and bereaved, is one most eligible for 
spiritual ministrations. Neither does 
it need that one be ordained to the sa- 
cred office in order to be a dispenser 



of Gospel truth in connection with 
such ministrations of mercy. They 
who would help the body, if they are 
true Christians, " full of faith " — will 
seek also to help the soul. 

9. There arose. Some of the syna- 
gogue, &c, rose up in opposition to 
Stephen. There were in Jerusalem a 
large number and variety of syna- 
gogues. Jews from foreign parts who 
came to reside or worship at Jerusa- 
lem had their own synagogues — some 
of which are named here — or they had 
founded them, or were chief in influ-. 
ence among them. Those from Cyreno 
had a "synagogue of the Cyrenians," 
with whom perhaps the Alexandrians 
were united, as from the same quarter 
of Africa — or they may have formed a 
separate synagogue ; while the Cili- 
cians and those from proconsular Asia, 
had another. So it came to pass that 
there were 460 or 480 synagogues in 
Jerusalem about that time. ^ The 
Libertines. These were probably Jew- 
ish freedmen from Rome, who had been 
taken captive by Pompey and after- 
wards manumitted with the privilege 
of retaining their religion. They were 
assigned a district by themselves be- 
yond the Tiber, and the Jews are still 
restricted to a wretched quarter of the 
city called the Ghetto. From Tacitus 
we learn that Tiberius banished these 
Jews from Rome on account of their 
religion. It was natural that many of 
these refugees should resort to Jerusa- 
lem. ^[ Cyrenians. Simon of Cyrene, 
who bore the cross of Christ to the cru- 
cifixion, was one of this class of Jews. 

Alexandrians. The multitude of 
Jews at Alexandria (Philo says one 
million) was such that they occupied 
two of the five quarters or districts of 
the city. It was indeed the metropolis 
of the Hellenists ; and here they had 
called for the translation of the He- 
brew Scriptures into Greek nearly 



144 



THE ACTS OF THE APOSTLES. 



A. D. 30-3G. 



oh L * C 39? :15i 10 A n( l 0 they were not able to resist the wisdom and 
f 3 e a E 54':i^ 2 ' the spirit by which he spake. 

io,i£ nss21: 11 p Then they suborned men, which said, We have 
Matt. 26 : 59,60. ^q^j-^ hi m S p e ak blasphemous words against Moses, and 
against Grod. 

12 And they stirred up the people, and the elders, and the scribes, 
and came upon him, and caught him, and brought him to the council, 

13 And set up false witnesses, which said, This man ceaseth 



300 years before Christ. ^ Cilicia. 
This was the province of Asia Minor 
to which Tarsus, Paul's birth-place, be- 
longed, and it is inferred, of course, 
that he was one of this synagogue, ch. 
7 : 58. There were either three syna- 
gogues or five, of these here mentioned. 
Disputing. The term denotes "seek- 
ing together" implying mutual antag- 
onism — well expressed by the word 
disputing, debating. ^ With Stephen. 
He was conspicuous for his labors, and 
the narrative leads us to the great 
event of his martyrdom. 

10. They were not able. Rather — They 
did not prevail to withstand the wisdom 
and the {Holy) Spirit (vs. 3,) by which 
(under whose inspiration) he spake. 
Stephen here had fulfilled to him the 
promise in Luke 21 : 15 : "I will give 
you a mouth and wisdom, which all 
your adversaries shall not be able to 
gainsay nor resist." 

11. From this verse we infer the 
real subject of dispute, and the char- 
acter of Stephen's arguments. He set 
forth boldly the nature of the Old Tes- 
tament system as a religion of the fu- 
ture, and as incomplete in itself; as 
pointing always to the New Testament 
fulfillment, and therefore shadowy and 
transitory — ready to merge into the 
substance. \ Suborned. They — the 
Hellenists — unfairly procured false 
witnesses, whom they privately in- 
structed to give their false testimony. 
^[ Blasphemous words. They accused 
him of blasphemy against Moses be- 
cause he declared that the Mosaic sys- 
tem was inferior to the Christian, and 
preparatory to it, and that the ritual 
was near its end. Stephen is guilty 
of no such thing. On the contrary he 
makes a faithful exposition of the Old 
Testament system, and sets it forth in 



its true nature and intent. If Against 
God. As God had given to Israel the 
Mosaic institutions, they insisted that 
Stephen's doctrine of their inferiority 
and dissolution was a blasphemy 
against God, (see vs. 14,) and came 
within the scope of the law against 
blasphemy, Deut. 13 : 6-J0. It was 
on this charge that the*^ Jews pro- 
nounced Jesus worthy of death, Matt. 
26: 60. 

12. They stirred up. This term de- 
notes a commotion which is not at any 
impulse of right reason. The agitators 
here referred to, are the Hellenists and 
not the witnesses. They are spoken 
of again in vs. 13, in a way to make 
this clear. They stirred up first of all 
the people, so as to excite a popular 
tumult and thus act upon the Sanhe- 
drim. It was among the multitude 
that Stephen wrought, (vs. 8,) and it 
was probably the danger of his carry- 
ing them away by his wondrous works 
that led to this counter movement. Up 
to this time the people had on the whole 
remained well disposed toward the 
Church and its leaders, ch. 2 : 43, 47 ; 
3: 10; 4: 21; 5:11. f And the elders. 
They stirred up the leaders of the peo- 
ple also — the Sanhedrim, Came upon 
him. Literally, Coming upon him — un- 
awares and violently ; while he was en- 
gaged in his work, as would appear 
from the term here used. They seem now 
to be acting under the authority of the 
Sanhedrim. ^ Caught him — Seized him . 
The opposers of Stephen, (vs. 9,) to- 
gether with the false witnesses and peo- 
ple, and such of the Sanhedrim ad 
they had won over to their interest. 
Tf Brought him to (into) the council — the 
Sanhedrim. 

13. Set up. They formally brought 
forward into the council, (before the 



A. D. 30-36.] 



CHAP. VI. 



145 



not to speak blasphemous words against this holy place, and the 
law : 

14 q For we have heard him say, that this Jesus of 2 ch 25:8 - 
Nazareth shall r destroy this place, and shall change the rDan - 9:26 - 
|| customs which Moses delivered us. i iior,rff«. 

15 And all that sat in the council, looking stedfastly on 
him, saw his face as it had been the face of an angel. 



court) the persons suborned, (vs. 11.) 
If False witnesses. Their testimony was 
false as regards the construction put 
upon Stephen's words. It was a ma- 
licious perversion of his meaning, just 
as in case of our Lord where such sub- 
orned false witnesses perverted His 
words about the temple. (Matt. 26 : 

60, 61.) <[ Ceaseth not. This was in- 
tended to exaggerate the case. And 
now instead of blasphemy "against 
Moses and God" (vs. 11,) being charg- 
ed, it is against this holy place and the 
law— th^t is, against the temple, because 
he said it was of temporary use, and 
against the ceremonial law, because he 
said it was to vanish away. See ch. 
4:11; 5 : 27. The next verse explains. 

14. They now pretend to give his 
words. If This Jesus of Nazareth. Je- 
sus, this Nazarene — (a term of con- 
tempt.) See Mark 16 : 6. This im- 
plies that Jesus was He whom Ste- 
phen set forth, and whose predictions 
he cited. He probably repeated such 
of Christ's prophecies as in Matt. 24 ; 
Luke 21. See John 4 : 21. These ac- 
cusers represented him as declaring 
that Jesus would Himself destroy the 
temple, though this had not been said. 
\ The customs that Moses delivered us. 
The ceremonial rites and institutions 
were indeed changed by the destruc- 
tion of the temple. Heb. 12 : 27, 28 ; 
8:13; Matt. 17 : 1. The false witnesses 
allege this same thing against our 
Lord, "This fellow saith, I am able to 
destroy the temple of God." Matt. 26 : 

61. Jesus had predicted the destruc- 
tion of the temple, but it was to be by 
the Gentiles. The Mosaic system was 
to pass away under the influence of 
Christianity, but only as the shadow 
merges into the substance. They per- 
verted Stephen's words as though he 

13 



had represented the old economy as 
essentially hostile to the new, and as to 
be overturned by violence. He had 
undoubtedly "taught, as Paul after- 
wards did, that the Christian dispensa- 
tion was superior to that of Moses" — 
that the Gospel was designed to super- 
sede Judaism — that the law was una- 
vailing as a ground of justification, 
and that henceforth true worship would 
be as acceptable to God in one place 
as in another. His accusers availed 
themselves of the popular religious 
prejudice to put a construction on his 
words which would provoke the bitter- 
est opposition. 

15. Just at this stage of their hos- 
tility, the record is here made of Ste- 
phen's most remarkable appearance, 
as observed by all the members of the 
council. ^f Looking stedfastly on him — 
gazing intently upon him. This was 
doubtless something more than any 
benign and meek ' expression of the 
man It was like the shining of Mo- 
ses' face — a mark of the Divine favor 
and of personal communion with God, 
Exod. 34 : 29, 30. And it is more 
clear from ch. 7 : 55, that the remark- 
able angelic glory of his countenance 
was preternatural, f As it had been 
— As if (it had been). See Luke 2 : 9 ; 
ch 12: 7. His face was lighted up 
with a divine radiance. The mildness 
of the^high priest's question, (ch. 7 : 
1,) indicates some such influence over 
him as this aspect may be supposed 
to have had. This was the preternat- 
ural effect of the Spirit of Jesus, 
which filled with heavenly light the 
very features of the first martyr, in 
the hour of his last and greatest need. 
It was a witness for Christ against His 
enemies, and for the consolation of His 
friends. 



146 THE ACTS OF THE APOSTLES. [A. D. 30-86. 

CHAPTER VII. 
1 Then said the high priest, Are these things so ? 



CHAPTER VII. 

This defense of Stephen seems, at 
first view, to be mainly a condensed 
recital of the Jewish history, from the 
time of Abraham to tbe Temple. This 
would be conciliatory so far as it would 
show his knowledge of their annals, and 
his interest in them, as well as his be- 
lief in God's covenant relation to the 
people, which he everywhere puts for- 
ward. The facts, also, they could not 
deny. But, in this simple and sum- 
mary statement of the truth, we find 
so much that makes for his great doc- 
trine of universality, that we suppose 
him to have had this all along in view, 
though he does not roughly obtrude it 
upon them at the outstart. The accu- 
sation brought against him (vs. 13,) 
furnished the clew to his defense. Of 
course, his immediate object must be 
to repel the charge of "blasphemy 
against Moses and the law, and against 
the temple, and against God." He 
shows a plain course of development in 
all the history, with changes in the 
path of progress — changes in the insti- 
tutions of God's worship, from altars 
to tabernacle and temple. From the 
calling of Abraham and the Abrahamic 
covenant, to the temple, he shows a de- 
velopment not of any organic and inde- 
pendent life, as though Judaism could 
develop of itself into Christianity, any 
more than a shadow has life in itself 
which grows into the substance ; but a 
development all along of God's pur- 
pose. And now he goes on to show 
that, according to. a most consistent 
plan, and according to the prophecies, 
as of Isaiah, (so also of Malachi, &c.,) 
the whole scheme looked toward the 
universality of the Church, and that 
God could not be confined to the Tern- 
pie, and that an exclusive locality was 
not contemplated as the highest glory 
of His worship. He shows, therefore, 
in all the prominent periods of their 
history, that God did not confine Him- 
self to the Holy Land, nor to the tera- I 



pie, but appeared to Abraham in Meso- 
potamia , to J oseph and Israel in Egypt, 
to Moses in the wilderness of Sinai, and 
through him to the nation in all the 
history of the Exodus and entrance to 
Canaan, when the Church was in the 
wilderness — when the shifting tabernacle 
there was the place of God's presence 
and worship, until Solomon built Him 
an house — so that the temple that they 
boasted was a modern thing in the 
history of the nation. Hence ( 1 ) 
God's glorious appearings to their 
fathers were outside of the Holy Land, 
and before the temple had an existence. 
Even Moses was before the temple, and 
the promise was before the law, while 
Moses prophesied of a greater Prophet 
than he. (2) God, by His prophet 
Isaiah, expressly declares, in distinct 
reference to this very transition period 
at which they had now arrived, that 
He is not to be confined to any exclu- 
sive locality, (Isaiah 66 : 1, 2.) — But, 
Observe. — This entire narrative is in- 
terwoven with most striking instances 
of their national disobedience and re- 
bellion. And he means to show them 
that just as their fathers rebelled 
against Moses, the Old Testament law- 
giver, mediator, and leader, whom they 
now professed to boast, so they, in the 
same spirit, were found rebelling 
against Christ, vs. 25, vs. 39, vs. 51. 
He shows, also, that " the law was only 
an additional element in the fulfillment 
of the promise then made, "(See Rom. 
5 : 20; Gal. 3 : 19,) and only a step 
by the way. [Some have puzzled them- 
selves to inquire how Luke could pos- 
sibly have had a report of Stephen's 
speech before the council. But it is 
plain that Saul of Tarsus, who was pre- 
sent, was deeply impressed with it, as 
we find him afterwards using the very 
same drift of argument. See ch. 7 : 24 ; 
Galat. 3 : 19 ; Heb. 8 : 5.- Besides, 
many of the priests had now recently 
become converts to the faith. Yet if 
neither of these sources existed, tho 
Holy Spirit could and would commu- 



A. D, 30-36.] 



CHAP. VII. 



2 And he said, a Men, brethren, and fathers, hearken ; 
The God of glory appeared unto our father Abraham, 
when he was in Mesopotamia, before he dwelt in Charran, 



nicate it to Luke for the purposes of 
this inspired revelation.] Observe. — 
" Stephen traces the history of Israel 
from its very beginning to the highest 
climax that it reached in the Old Tes- 
tament. And since three periods are 
to be found therein — the times of the 
Patriarchs, (vss. 2-16,) the times of 
Moses, (vss. 17-45,) and the times of 
David and Solomon, (vss. 46-50,) he 
brings out of each of these periods those 
points and events which, in contrast 
with the Jewish prejudices that Ste- 
phen had to combat, would set the 
relation between God and His people 
in their true light. 

1. The high priest — who presided in 
the Sanhedrim. As Caiaphas in the 
trial of our Lord, so his successor now 
in this same court, is proceeding to 
compass the violent death of the first 
martyr. They had felt awhile quite 
satisfied with the death of Jesus, as 
giving a death blow to His religion. 
But they see it making such progress 
and distinguishing itself by such won- 
derful works that they can rest no 
longer. \ Are these things so ? This 
is milder language than that used to- 
ward Christ, Matt. 26 : 62, and this 
may be accounted for from the angelic 
lustre of Stephen's countenance at this 
moment. The formula, however, is 
equivalent to the question of Guilty or 
not guilty? 

1. Stephen gives here his History 
of Redemption, beginning with the 

PERIOD OF THE PATRIARCHS, VSS. 2-16. 

2. Men, &c. Men, (who are) breth- 
ren and fathers, as " Men, Galileans," 
&c. He addressed the bystanders as 
"brethren," and the court as "fathers," 
according to the Hebrew custom. So 
Paul, ch. 22: 1. If The God of glory. 
He means to show by this title "that 
God's relation to Israel depended 
purely on the absolute free grace of 
God." How at once this reverent 
language must put to the blush their 



charge of blasphemy ! The God, Jeho- 
vah, who in the Shechinah manifested 
forth His glory, in the symbol of His 
visible presence. See Exod. 24:16; 
25 : 24 ; 40 : 34 ; Isa. 6:3; Psalms 24 : 
7-10, for the sense of the term, Gur 
father. How could he be a blasphe- 
mer of their ancient institution, when 
so faithfully he calls Abraham "our 
father." Matt. 3 : 9. He begins with 
the calling of the father of their na- 
tion ; for the narrative is to set forth 
the successive steps of God's dealings 
toward them under the Abrahamic cov- 
enant. The term rendered appeared, 
refers to a vision. Stephen recites the 
outline of their history, as it was re- 
cited in their triumphal Psalms. See 
Ps. 105. T[ Mesopotamia. The vision 
is net recorded, but implied, as it is said 
that God brought him out of Ur of the 
Chaldees. Gen. 11 : 31 ; 15 : 7 ; Neh. 
9 : 7. The region between the rivers 
Tigris and Euphrates is known as Mes- 
opotamia, and Ur is spoken of by sec- 
ular authors as in this region. The 
geographical boundaries were not al- 
ways very distinctly defined. This pre- 
cise locality is now unknown. In Gen. 
12 : 1, Abram is said to have been 
called after he dwelt in Haran. But 
the inference is that he had two calls. 
Certain it is that God commanded Abram 
to remove from Ur, and more specially 
called him afterwards. Though from 
Gen. 11 : 31, it would seem that Terah 
took Abram his son and removed of 
his own accord, yet this was in obedi- 
ence to the Divine plan, and does 
not disprove such a command. ^Dwelt 
— abode — settled, Charran. Haran. 
It is- also in Mesopotamia, 150 miles 
from Ur, in the north-west. Here Te- 
rah died. Gen. 11 : 32. Jacob retired 
hither when he fled from Esau. Gen. 
27 : 43. It is located in a sandy plain 
among hills and inhabited by a few 
Arabs for the delicious water. It was 
called Carra) by the Greeks and Ro- 



148 



THE ACTS OF THE APOSTLES. [A. D. 30-36. 



& Gen. 12:1. 3 ^ n( j unto fam, b G-et thee out of thy country, 
and from thy kindred, and come into the land which I 
shall shew thee. 

iSu:"?' ^ Then c came he out of the land of the Chaldeans, and 
dwelt in Charran : and from thence, when his father was 
dead, he removed him into this land, wherein ye now dwell. 

5 And he gave him none inheritance in it, no, not so much as to 



mans, and -was famous for the defeat 
of Crassus by the Parthians. 

3. Get thee out, &c. This is not quite 
the same language as is used in the 
call at Haran, (see Gen. 12 : 1,) where 
he is commanded to leave also his fa- 
ther's house. His countrymen and 
his kindred were idolaters. Josh. 24 : 
2. Though Terah went with him as 
far as Haran, yet Abram was to go 
away from his relatives to a farther and 
unknown land. Come. Literally, 
hither — an adverb of command. |" To 
the land. Literally, To a land which- 
ever I shall show to thee — most inderinite, 
and therefore requiring most implicit 
faith. So, in Heb. 11:8, it is said 
"he went out not knowing whither he 
went." 

4. Land of the Chaldeans. From Ur 
of the Chaldees. Genesis 11 : 31. 

When (after) his father was dead. A 
difficulty has been started here, since 
Terah died at Haran at the age of 205, 
(Gen. 11 : 32.) Yet if Terah is to be 
understood as having been ouly 70 years 
old at Abram's birth, (Gen. 11:26,) 
he must have been only 145 years old 
when he died, since Abram was 75 
years old when he left Haran. But it 
is not said in Gen. 11 : 26, nor anywhere 
else, that Terah was only 70 at Abram's 
birth. But it is said that Terah was 
70 years old and he begat Abram, Na- 
hor, and Haran. That is, he lived 70 
years before he begat either of these. 
And then Abram is mentioned first, on 
account of his prominence in the his- 
tory, though he was not the eldest but 
the youngest of the three. This is ac- 
knowledged by Jews themselves. Be- 
sides, Sarah, Abram's wife, was the 
daughter of Haran, as Josephus relates, 
and as is generally granted, and he 
was but ten years old when Sarah was 



born, Gen. 17 : 17, and Milcah, Nahor's 
wife, was probably older than she. 
Gen. 11 : 25-29. Hence, Haran was a 
father before Abram was 9 years of 
age. Abram was easily 60 years 
younger than Haran, and Terah would 
then be 130 years old instead of 70, at 
the birth of Abram, which would bring 
him to 205, the date of his death, when 
Abram was 75 years old, at his depart- 
ure to Canaan. So the sons of Noah 
are given as Shem, Ham and Japhet, 
but the last named was the eldest. 
Others explain it by making Terah to 
have lived 60 years after Abram left 
Haran, and that God did not actually 
"remove him into the land" of Canaan 
till 60 years after, but that he sojourned 
in Egypt and dwelt in tents in Judea 
during these threescore years before 
he was fixed in Hebron. The former 
is the better explanation. Biscoe on 
Acts, vol. 2, p. 600. It is idle to sup- 
pose that Stephen made a blunder ia 
these familiar facts of the history. 
Yet even if he did, it would be nothing 
against the inspiration of the Scripture, 
since it was Luke's object to give a cor- 
rect report of Stephen's discourse, as 
he proposes to do. f Removed him. 
Stephen recognizes here the second call 
of Abram at Haran. ^ Wherein. With- 
in which ye noio abide — dwell. 

5. None inhnitance. This was the 
relation of Abraham, their covenant fa- 
ther, to the Holy Land— only very grad- 
ually getting into possession of it. 
First was his call in Ur, (vss. 2, 3,) 
then his removal to Haran, (vs. 4,) 
then his father's death in Haran, so 
that in this covenant relation he was to 
be regarded as separate from his fa- 
ther, (vs. 4.) Then his journey to Ca- 
naan, (vs. 4,) and now the remarkable 
fact that God gave him not the least 



A. D. 30-3G.] 



CHAP. VII. 



110 



set his foot on : d yet he promised that he would give it to J^SiisS 
him for a possession, and to his seed after him, when as £M£ dl7:8,and 
yet he had 110 child. 

6 And God spake on this wise, c That his seed should 3 e 6 Gen> 15: 13 ' 
sojourn in a strange land: and that they should bring 
them into bondage, and entreat them evil f four hundred s i£ll][®' 
years. 



inheritance in the land of Canaan, (vs. 
5.) Then follows the fact of his living 
there childless, (vs. 5,) his prospect of 
the 400 years of oppression for his pos- 
terity, (vs. 6,) his own circumcision, 
(vs. 8, ) and then the birth of Isaac, (vs. 
8,) and his circumcision, (vs. 8.) \ To 
set his foot on. That is, A foot-breadth — 
a footing. (A proverbial expression.) 
Abraham sojourned as a stranger in 
the Holy Land, though it was promised 
to him — "dwelling in tents with Isaac 
and Jacob, the heirs with him of the 
same promise." For he was put upon 
his faith, and his religion looked to the 
future for a realization of its hopes. 
So the whole Jewish system was a re- 
ligion of the future — pointing forward 
and waiting to be fulfilled in the New 
Testament dispensation. True, Abra- 
ham bought a burial place for his dead, 
(Gen. 23 : 20, ) yet this was only a proof 
that he had no inheritance in the land 
as yet, while it was an expression of 
his confidence that he should after- 
wards inherit it ; wherefore he would 
bury his dead there, where his poster- 
ity would certainly live. Tf Yet. Though 
it was not given to him in possession, 
it was given to him by promise, calling 
for the exercise of faith. So that even 
their covenant father Abraham had no 
personal interest given him by God in 
the land of Canaan except what he 
could lay hold of by faith. See Heb. 
11. \ To his seed. It was a covenant 
grant to his posterity, and this was 
while he had as yet no child ! So grad- 
ual was the accomplishment — so slow 
was the full opening of the promise. 
So entirely was it all along a training 
for the exercisa of faith, 

6. But there was still another step 
in this same direction. Though the 
land was promised by covenant to his 
posterity, it was soon made known to 
13* 



him that that posterity (of which he 
had not yet any child) should first so- 
journ in a strange land and be treated 
as slaves 400 years. This was another 
item in the same series of delays and 
disappointments by which God would 
exercise the patriarch's faith, and devel- 
ope His own gracious plan and purpose 
toward His covenant people. All this 
history, too, was to be outside of Ca- 
naan, in " a strange land." This, too, 
was altogether aside from Mosaic rites 
and temple worship, which had not yet 
been instituted. See Paul's reasoning 
to the same effect, Gal. 3: 17. "Com- 
eth this blessedness then upon the cir- 
cumcision only, or upon the uncircum- 
cision also ? For we say that faith was 
reckoned to Abraham for righteous- 
ness," Rom. 4: 9. ^Strange land — 
foreign, not their own — Egypt, and not 
Canaan. \ They. The people of the 
strange land — Egyptians — should bring 
them into bondage — make slaves of 
them, as the Egyptians made slaves 
of the Israelites, Exod. 1:11. If En- 
treat them evil. Literally, injure, abuse 
them : as they did under the task-mas- 
ters. ^[ Four hundred years. This pe- 
riod is thought by some to be given in 
round numbers for 430. In Exod. 12 ; 
40, the period of 430 years is given as 
"the sojourning of Israel who dwelt 
in Egypt." In Gen. 15: 13, their af- 
fliction there is given as 400 years. 
Paul in Gal. 3 : 17, speaks of the 
whole time from the time of the 
promise till the giving of the law, as 
430 years. Now it is not said in Exod. 
12: 40, that they dwelt 430 years in 
Egypt, but that the sojourning of the 
ohildren of Jsr-ael who dwelt in Egypt 
was of this duration. This peculiar 
form of expression allows us to under- 
stand by it, all their sojourning from 
Abraham's entrance into Canaailj sinQQ 



150 THE ACTS OF THE APOSTLES. [A. D. 80-3G. 

7 And the nation to whom they shall be in bondage will I judge, 
pEx.3:i2. said Grod : and after that shall they come forth, and g serve 
me in this place. 

» Gen. 17: 9, 10, g h^ n( j he g ave jjj m j-]^ covenant of circumcision : 1 and 
a Gen. 25: as*'*" so Abraham begat Isaac, and circumcised him the eighth 
Ind3'o 29 5 :3 &c &c ' day ; k and Isaac begat Jacob ; and 1 Jacob begat the twelve 

and 35: 1^23. p atr i a rchs. 



a leading portion of it was the sojourn 
in Egypt. And this agrees with the 
other passages. It should be observed, 
however, that Abraham at first passed 
directly through Canaan and sojourned 
in Egypt on account of the famine. 
So that the whole period from the 
Promise to the Exodus, is fairly inclu- 
ded. From the time of this first so- 
journ of the patriarch in Egypt, that 
land was the main source of their af- 
fliction. Josephus thus explains the 
facts. And the Samaritan text and the 
Septuagint version both add, " And in 
the land of Canaan." 

7. The nation. The Egyptians espe- 
cially. % Judge. Execute judgment 
against them — visit them with punish- 
ment — as the plagues, f Said God. 
He refers them to the passage, Gen. 
15: 14, where these words are found. 
j[ And serve me — Worship me. This 
last clause is not found in the original 
passage — but simply "shall they come 
out with great substance." In Exod. 3 : 
12, however, it is found in the promise 
to Moses. "When thou hast brought 
forth the people out of Egypt, ye shall 
«rve God upon this mountain, Horeb." 
So in Gen. 15 : 16, it is impliedly con- 
tained in the words " they shall return 
hither." Stephen seems to intimate 
by this coupling of the promise to 
Abraham with that of Moses, that the 
latter was virtually involved in the 
former, and that though already in 
Abraham's time this prospect was held 
out, yet the fulfillment was delayed 
through a long interval and by such 
difficult processes. Still it was an 
exercise of faith — under a religion of the 
future — and the covenant people was 
for the most part outside of the Holy 
Land. All along, this is yet the drift 
of Stephen's argument. 

6, The covenant of circumcision, This 



was still another stage of the develop- 
ment. In Gen, 17: 11, Stephen, showing 
that the God of glory, in His free 
grace, orders and carries on this entire 
development, says here, that God gave 
to Abraham this covenant, the seal of 
which was circumcision ; which seal 
was given as a distinctive sign, setting 
apart the covenant people, Gen. 17 : 
2-8. This God did in His gracious 
majesty and glory — Himself appoint- 
ing all the particulars ; and how then 
is He to be held bound to any given 
locality or to any law of development 
such as they chose to prescribe ? 
^[ And so. That is, accordingly — being 
in covenant as a federal head — Abra- 
ham begat Isaac, who, as the son of 
promise, was given by God, and ho 
performed the rite of circumcision, 
as directed. See Gal. 3. Observe. — 
The term for covenant, meaning ar- 
rangement, disposal of anything; also 
testament, as applied to one's last will 
and bequest of goods, Heb. 9 : 16, 17, 
denotes a compact between parties. 
The first stage of the covenant with 
Abraham, was God's stipulation (Gen. 
ch. 15,) for Himself. The second stage 
was the prescribing of the seal of cir- 
cumcision as binding Abraham and bin 
seed. Gen. ch. 17. The point which 
Stephen would make here, is that Isaac 
and Jacob and the twelve patriarchs 
were born under this covenant estab- 
lished with Abraham when he was yet 
in uncircumcision. See Rom. 4 : 11-16, 
where Paul makes the same point as 
his forerunner here, to prove the same 
thing — the possibility in God's plan of 
grace, that the blessings of the cove- 
nant should extend to the uncircum- 
cised; and that it was not circumci- 
sion and ceremonial sanctity— not holy 
places and rites — that were essential 
with God; but the faith, as of our 



A. D. 80-36.] 



CHAP. VII. 



151 



9 m Atid the patriarchs, moved with envy, sold Joseph n?2s!' 31:i ' 
into Egypt : n but God was with him, StaEaS>,« 

10 And delivered him out of all his afflictions, °and o 3 G e n.4i:37 
gave him favour and wisdom in the sight of Pharaoh king and42:6 - 
of Egypt ; and he made him governor over Egypt and all 

his house. 

11 p Now there came a dearth over all the land of 



father Abraham, Rom. 4 : 12. f The 
twelve patriarchs. The term means the 
head, beginning or founder of a family 
— then of the tribes. 

9. In this development of the Divine 
and gracious plan, another item is 
now noted in the history of Joseph, j 
He shows how God developes His 
Church all along by allowing affairs to 
come to a crisis, and then interposing 
for deliverance and so carrying it for- 
ward to the purposed advance. He 
would show thus from all this familiar 
history of the Church, that all along 
there is progress — a further unfolding 
of God's purpose — so that they could 
reasonably look for a chonge now in 
the present state of things, and not 
insist on it as being immutable. 
^ Moved with envy. With this main 
drift of argument, he carries along the 
idea of the unfaithfulness and wicked- 
ness of the covenant people as in- 
stanced in this case of the great ma- 
jority — all the eleven patriarchs against 
one. By this he means to hold up the 
idea of their cruelty and treachery to 
Jesus, the New Testament Joseph. 
\ Moved with envy. Literally, having 
envied Joseph, sold him into Egypt, Gen. 
45 : 4. \ But. Literally, and — as 
part of the same course of providen- 
tial unfolding. \ God was with him — 
interposed against his treacherous 
brethren — as now in the case of Jesus 
against their successors — the Jewish 
people. And this presence of God 
with him was not restricted to the 
Holy Land, but it was in Egypt. Thus 
all along, Stephen makes good his 
points. 

10. And delivered him, &c. So Christ, 
the New Testament Joseph, was de- 
livered. See Ps. 22. f Out of all his 
afflictions — tribulations — straits. ^ Fa- 
vour and wisdom. It is remarkable that 



these are the very same terms used of 
Jesus, in Luke 2: 52, "Jesus increas- 
ed in zvisdom and in favor with God 
and man." God gave to Joseph both 
these — the wisdom to interpret dreams 
and so to conduct himself as every 
way to gain favor, Gen. 41 : 38. If In 
the sight of. Literally, over against — 
in presence of, and notwithstanding his 
first opposition. ^ King of Egypt. A 
foreign lord: \Hemade him — constitu- 
ted, appointed. This may be under- 
stood of God or of Pharaoh. But the 
same subject being continued, it is 
natural to understand it of God, and 
thus it expresses the Divine agency in 
the whole matter. If Governor — leader 
— prime minister. % Over Egypt. Jo- 
seph's exaltation was thus outside of 
the Holy Land, and it was part of 
God's covenant plan of redemption to 
exalt Joseph to this dignity and au- 
thority not in Judea but in Egypt. 
^Over all his house. That is, Pharaoh's. 
This is the designation of an Oriental 
prime minister or vizier. The house 
is the court or palace, whence all the 
legislative judicial and executive acts 
of the government go forth. Ob- 
serve. — As in the case of Joseph, the 
envy of the house of Israel had con- 
spired to betray Jesus into the hands 
of His enemies. Yet He meets with 
that reception and devotion among 
strangers (Gentiles) that He had not 
found in His own house,(John 1:11, 12.) 
May not then this New Testament 
Joseph, like the Old Testament one, as 
a son in the house, be supei'ior to Mo- 
ses, (Heb. 3: 3,) and change the cus- 
toms and ordinances, (ch. 6: 14.) See 
Gen. 47 : 13-27. See the 105th Psalm. 

11. Here another stage in the his- 
tory is noted as part of the same 
plan of providential development in 
the case of the covenant people. 



152 



THE ACTS OF THE APOSTLES. 



[A. D. 30-36. 



Egypt and Chanaan, and great affliction : and our fathers found no 

sustenance. 

12 q But when Jacob heard that there was corn in 
Egypt, he sent out our fathers first. 

13 r And at the second time Joseph was made known to 
his brethren ; and Joseph's kindred was made known unto 
Pharaoh. 

14 s Then sent Joseph and called his father Jacol) to 
Mm, and *all his kindred, threescore and fifteen souls. 

15 u So Jacob went down into Egypt, w and died, he, and 
our fathers. 



q Gen. 42:1. 



r Gen. 45: 4-16. 



s Gen. 45:9-27. 
t Gen. 46: 27. 
Deut. 10: 22. 



tt Gen. 46:5. 
w Gen. 49:33, 
Ex. 1:6. 



There occurred a dearth (famine) (Gen. 
41 : 54,) over (upon) the whole land. 
\ Our fathers. This expression is used 
to keep before their minds the fact 
that it is the continuous progressive 
history of the covenant people which 
he narrates, and in whom he with them 
is interested, and that the plan of that 
dispensation is such as has an analogy 
in the advance through conflict 
from Judaism to Christianity, No 
sustenance — provisions — properly for 
cattle — and by implication much less 
for men. 

12. But. Jacob having heard, &c. 
^ Corn. Grain in general — breadstuff. 
^[ Sent out. Sent away, as to a dis- 
tance and with urgency. ^Our fathers. 
The same covenant leaders as are 
spoken of before, (vs. 11,) whose his- 
tory is traced to show the design and 
plan throughout ; and the analog} 7 of 
dealing as vindicating Stephen's doc- 
trine. If First. The first time is no- 
ticed to prepare for a second time, when 
the special event took place. 

13. This recognition and reunion 
was not brought about on the first 
visit, but on the second. This is noted 
to show the gradual method of develop- 
ment, under the one Divine directing 
mind. If Made known. Bather, teas made 
known again — recognized — after en- 
strangement and forgetfulness. ^Kin- 
dred. Literally, the race of Joseph be- 
come manifest — the fact of their arrival 
and their presence there, Gen. 45: 16. 
This is the progressive unfolding. 

14. Literally, And Joseph having sent, 
called for his father Jacob and all his 
kindred, '(or family,) (in all) seventy-five 



souls. The object is to show that this 
small number became in Egypt a great 
nation. But only sixty-six of Jacob's 
descendants went down into Egypt, 
Gen. 46 : 26. But in Gen. 46 : 27, there 
are added to these, Jacob himself, Jo- 
seph and his two sons ; making the 
total seventy. But in this vs. 27, tho 
Greek (Septuagint) adds: "And the 
sons of Joseph who were born to him 
in Egypt were nine souls," which 
number added to the sixty-six would 
make seventy-five. This was the reck- 
oning in their familiar version — and it 
was true in the sense intended — that 
Jacob and all his family consisted of 
seventy-five souls. Now in Gen. 46 : 
27, it is said that " the sons of Jo- 
seph" were among "the souls of the 
house of Jacob" that came into Egypt 
with him — the descendants being re- 
garded as already existing in their 
piogenitor. We cannot tell precisely 
on what details the reckoning is found- 
ed, but it was current among the Jews, 
as their Greek version shows ; and it 
is not supposable that Stephen made 
any blunder here. His object was to 
show that this family, who, at the ut- 
most calculation, consisted of only 
seventy-five persons, became a great 
nation in Egypt. 

15. So. Rather, And, or but — as 
indicating the crisis in the history — 
the death of Jacob and the patriarchs 
— and tli at this was in Egypt, also, 
outside of the Holy Land, though it is 
especially to be noted that they were 
buried in the land of promise, through 
the same faith in the future possession 
of that land by their posterity as 



A. D. 30-3G.] 



CHAP. VII. 



153 



16 And x were carried over into Sychem, and laid in j c 
y the sepulchre that Abraham bought for a sum of money 
of the sons of Emmor the father of Sychem. 



Abraham exercised in purchasing a 
burial-place there for his dead. \ Our 
fathers. This phrase is again repeated, 
for the third time in this narrative, to 
show that it is the history of their cov- 
enant ancestors — in which they were all 
interested; and that this is the law of 
gradual development in the redemption 
of the chosen race. 

16. Were carried over. They — that 
is, our fathers" not including Jacob, 
who is separated from the rest in the 
preceding context. " He died, and our 
fathers, and they were carried over into 
Sychem." Jacob was buried in the 
sepulchre of Abraham at Macpelah, 
Gen. 49 : 30; 50: 13, which was in 
Hebron, Gen. 23: 19. It is expressly 
recorded that the bones of Joseph were 
carried over from Egypt into Canaan, 
and buried in Shechem. The place of 
burial of the rest of the patriarchs is 
not elsewhere recorded ; but we have 
every reason to suppose that Stephen 
knew the facts, and that if he had 
stated incorrectly he would have been 
contradicted by those who must have 
known. Jerome asserts that the tombs 
of the patriarchs were still to be seen 
at Shechem.— Eplst. 86, A. D. 389. 
1 Sychem. The Greek form of the He- 
brew word Shechem, also called Sychar, 
and now known as Neapolis, Nablous. 

Abraham bought. There is a diffi- 
culty here. Jacob bought this land, 
Gen. 33 : 19 ; Josh. 24 : 32, but Abra- 
ham bought the sepulchre at Hebron, 
Gen. 23 : 3-20. Both are briefly re- 
ferred to, and some understand that as 
the facta were so familiar to those 
whom he addressed, and must have 
been perfectly well known to Stephen, 
he meant to have them supply what 
was left out. "Jacob was laid in the 
sepulchre bought by Abraham," and 
" our fathers" in that bought "of the 
sons of Emmor," &c. Others hold that 
as the difficulty lies in a single word, 
which ought to be read Jacob for 
Abraham, it is much easier to suppose 
that it was the mistake of an eai'ly 



copyist than that Stephen made such a 
needless mistake, and that there should 
have been several mistakes in one verse. 
Tins, indeed, is absolutely unsupposa- 
ble, considering the notoriety of the 
facts in question, and Stephen's ad- 
mitted familiarity with all (such lead- 
ing) items of the Jewish history. But 
Luke, as an inspired historian, was to 
give an accurate report of Stephen's 
discourse. So that even if Stephen 
committed an inadvertence or error, it 
would not impeach the accuracy of 
Luke's narrative. It is plain that 
such leading facts, such as any school- 
boy would have known, could not have 
been incorrectly given through any 
" historical blunder" of Stephen, espe- 
cially as this is a discourse where the 
speaker shows the clearest, most dis- 
criminating views of the history. Ste- 
phen is plainly doing something more 
than to recite these common, well- 
known items of Old Testament history 
in a dry detail. He is insisting on 
certain great principles, which here lead 
him to group together certain kindred 
facts. Here he is speaking of the faith 
of the patriarchs as contrasted with the 
unbelief of after generations and of his 
own times, and in proof of this he ad- 
vances this fact — their purchase of this 
land in Canaan as a burial-place for 
themselves and their posterity, in the 
confidence that the land should belong 
to their seed according to the promise. 
Of course,to establish this point he need 
not distinguish between their separate 
acts, but may group them in one. And 
especially as Abraham originated the 
whole matter of such purchase, he may 
be said to have done it in Jacob after 
him, who only followed in his steps 
and acted in the faith of his father 
Abraham. The ground at Sychem is 
thus regarded as virtually his purchase, 
just as Judas is said by Peter to have 
purchased the potter's field with the 
reward of iniquity, (ch. 1 : 18,) when it 
was known to every child of the peo- 
ple that the chief priests actually pur 



154 



THE ACTS OF THE AFOSTLES. 



[A. D. 30-3G. 



sn. 15:13. ^ j^ u j. w h en * the time of the promise drew nigh, 
which God had sworn to Abraham, a the people grew and 
multiplied in Egypt, 



chased it ; but in the deeper sense of 
Feter, and in the view of his argument 
and discourse, Judas himself was to 
be considered as the purchaser. So 
here their father Abraham, as having 
originated this plan and having given 
the example of it in the purchase at 
Hebron for a sepulchre, is, in the 
sense of Stephen's argument, to be re- 
garded as the purchaser of this field 
at Sychem — for the speaker was show- 
ing how the faith of the patriarchs was 
evidenced by their buying land in Ca- 
naan for a burial-place — so confident 
that the land would all come into pos- 
session of their posterity, according to 
the promise, that they arranged to have 
their bones deposited there. And it is 
expressly recorded of Abraham that he 
bought the land at Hebron for this 
very purpose of a burial-place, while 
this is not stated in regard to the pur- 
chase of Sychem by Jacob, only that 
" he bought a field," and afterwards 
that he was buried there, Josh. 24 : 32. 
Stephen, therefore, grouped the two 
transactions as, in his view, belonging 
to the same great work of patriarchal 
faith — and instead of blundering, which 
would be inconceivable, he has only 
taken the profounder, more compre- 
hensive view of the whole. Stephen 
could not say, in strict historical ex- 
actness, • that 11 the sepulchre" was 
bought by Jacob. " The field" was 
bought by him, (Gen. 33 : 19,) but it 
was put to this use as a patriarchal sep- 
ulchre, according to Abraham's exam- 
ple and by virtue of Abraham's faith. 
This is the very point of his argument. 
Stephen, therefore, is more historical- 
ly correct than his skeptical critics 
would be. Besides, observe this very 
Sychem was the first place of which 
Abraham gained possession, and where 
Jehovah announced to him the cove- 
nant promise to give him the land, and 
where he raised an altar unto God, 
Gen. 12 : 6, 7. And that transaction 
was, indeed, the basis of the after pur- 
chase there for a burial-place. If Sum 



of money — one hundred pieces of money 
— some suppose about two hundred and 
fifty dollars. Lit., silver price, Sons 
of Emmor — Sons of Hamor, Gen. 33 : 
19. 

II. Stephen here reaches a second 
period in his History of Redemption 
— the times or Moses, vss. 17-45. 

17. But when. Lit., But as — ac- 
cording as. Stephen now proceeds to 
another and (2d) prominent stage in 
the development of God's covenant 
plan — the history of Moses, who, also, 
like Joseph, was a type of Christ. As 
the future deliverer of the ancient cov- 
enant people, who had grown to be a 
nation not in the Holy Land, but in 
Egypt, Moses was adopted by a for- 
eign princess, (21,) raised in a foreign 
court, (21,) learned in all the wisdom 
of this foreign people, (22,) till, when 
he had reached his full maturity at 
forty years of age, he volunteered as 
the deliverer of his brethren, (24, 25,) 
but was refused as such, (35,) and 
forced to fly from the land for his life, 
(29,) until after forty years more, God 
appeared to him, not in any sacred 
spot of the land of promise, but in the 
wilderness of Sinai, (30,) in Arabia. 
Yet "the Church in the wilderness" 
(38,) was there — and God by this deal- 
ing shows that He is not bound to any 
nationality, nor tied to any special lo- 
cality, but pursues the good pleasure 
of His own will, where, when, and how 
He pleases. This is altogether in the 
line of Stephen's argument, as we have 
seen. \ Time of the promise. The time 
referred to in the promise — the time 
for the fulfilling of the promise, (vs. 7,) 
when after the four hundred years of 
sojourning and bondage, Abraham's 
seed should come forth and serve God 
in the Holy Land of promise, ^f The 
people grew. It was in God's plan to 
have the family grow into a nation by 
their separate location in Egypt for so 
long a period, which was at least two 
hundred and fifteen years. See Exod. 
1 : 7-9. 



A. D. 30-36.] 



CHAP. VII. 



155 



18 Till another king arose, which knew not Joseph. 

19 The same dealt subtilly with our kindred, and evil 
entreated our fathers, b so that they cast out their young 6Ex - 1:22 - 
children, to the end they might not live. 

20 c In which time Moses was born, and d was || exceed- I^Vium 
ing fair, and nourished up in his father's house three G^: /airt0 
months : 



18. Till another king. That is, they 
continued to increase up to this time, 
when a new king ascended the throne. 
This term "until" does not limit the 
time of their growth, but marks an- 
other item in the history. Who this 
king was, is not certainly known. 
Wilkinson understands it to have been 
Amosis or Ames, the first of the eight- 
eenth dynasty. Others, that it was 
Rameses, the sixth of that dynasty. 
Champollion holds that it was Mando- 
nei, 1585 — 1565 before the Christian 
era. The doubts on this point may yet 
be cleared up. In a library lately dis- 
covered at Memphis, the history of this 
period is said to have been found. 
|f Arose. Came to the throne. *[[ Who 
kneiv not Joseph. This may mean that 
he was ignorant of his fame and public 
services, which may have occurred 
from his being a shepherd king, or 
from " the lapse of time or intervening 
revolutions." — Others understand it 
that he had no respect or esteem for 
Joseph; but this sense is not sanctioned 
by the usage of the Greek term. In 
any event, he did not favor Joseph, nor 
pay such regard to his patriotic meas 
ures as they deserved. 

19. Stephen now introduces the his- 
tory of the distress and humiliation of 
the covenant people— an exigency which 
God allowed to come to a crisis when 
He interposed and developed His gra- 
cious plan in a glorious deliverance. 
Moses is now to be shown as the man 
raised up by God to be a deliverer of 
this oppressed people, and thus a stri- 
king type of Jesus. The same. 
Rather, This one — this strange king. 
^ Dealt subiilly. Having dealt deceit- 
fully, (see Exod. 1 : 10,) that is, in his 
crafty device to compel the people of 
Israel to expose and destroy their male 
children so as to prevent their suffer- 



ing the same oppression with their pa- 
rents. By this means he aimed to 
weaken their strength and utterly hin- 
der their increase. ^ Evil entreated. 
Rather, injured — abused. Our fa- 
thers. The same prominence is given 
as before, to the fact that this is the 
history of the covenant people in God's 
wondrous progi'essive treatment of 
them, and His gradual development of 
His plan for their redemption, So 
that. The parents were thus compelled 
to abandon their children. Exod. 2 : 
2, 3. This was probably the plan and 
purpose of this king, as it was also the 
result. To the end. He would have 
the children suffer death by foiling 
their parents to "cast them out," or 
abandon them, as the parents of Mo- 
ses abandoned him,. Exod. 2:2, 3 ; 
see vs. 21. 

20. In which time — at which juncture. 
This was the Providential unfolding of 
God's plan, that just at this crisis of 
the people's grievous distress and Pha- 
raoh's persecution, the great deliverer 
should be born. Thus God is secretly 
preparing for them release from bond- 
age through a Redeemer who was a 
type of Christ. In such misery and 
oppression was Israel involved when 
the time for the promised deliverance 
arrived, (vs. 17.) ^Exceeding fair. Lit- 
erally, Fair to God. Thus in the He- 
brew, Nineveh is called "a great city 
to God" — meaning a very great city. 
Jonah 3 : 3. Our version expresses 
well this idea, "Exceeding fair"— divinely 
fair, as we might say. J osephus speaks 
of the extreme beauty of Moses; "a 
boy divine in form." In Heb. 11 : 23, 
the same term is used and rendered in 
our version "proper" " a proper child '," 
in the old English sense of " handsome." 
This is a hint of Him that is "fairer 
' than the children of men," But "fair 



156 



THE ACTS OF THE APOSTLES. 



[A. D. 30-3G. 



21 And e when he was cast out, Pharaoh's daughter 
took him up, and nourished him for her own son. 

22 And Moses was learned in all the wisdom of the 
Egyptians, and was f mighty in words and in deeds. 

23 g And when he was full forty years old, it came into 
his heart to visit his brethren the children of Israel. 



to God " may also more properly mean 
fair in God's sight, with a beauty rec- 
ognized by God, in the sense of his be- 
ing "well pleasing to God." This was 
the great point, important in Stephen's 
argument to show that the choice of 
Moses was owing entirely to the good 
pleasure of God, who was well pleased 
in him, as Stephen knew from the fact 
that this comeliness is expressly re- 
corded by the Holy Spirit. See Exod. 
2:2. Nourished up — brought up—^ 
nurtured — " in his father's house," Am- 
ram's. Exod. 6 : 20. f Three months. 
This was the period in which he was 
hid by his mother Jochabed, because 
she saw him to be "a goodly (hand^ 
some) child." Exod. 2 : 2. 

21. Cast out. See vs. 19. Exposed 
— outcast in the ark of bulrushes by the 
river bank — given up to that forlorn 
hope. At such a time of the future 
deliverer's extremity — outcast among 
the flags of the Nile, and exposed 
to crocodiles and destruction, Pha- 
raoh's daughter — (Some have given her 
name, but it is only a conjecture. Jo- 
sephus says it was Thermeuthis, the 
daughter of Rameses)— took him vp — 
adopted him. This does not refer to 
picking him up out of the ark or the 
water, but to the act of adopting ; and 
the term is founded on the practice of 
laying new born children on the ground, 
so that the act of taking them up was 
that by which the father acknowledged 
them as his own. ^ For her own son. 
Nourished or nurtured him to herself 
for her son-^to be such an one as son. 
Thus the steps in the development of 
God's plan are noted. 

22. It grew out of this step that Mo- 
ses " was learned," &c. Literally, was 
educated — was put to learning — was 
trained — schooled. This fact is no- 
where expressly mentioned in the Old 
Testament, but was deducible from the I 



common impression and from all the 
fair inference in the case. *[ Wisdom 
of the Egyptians — which was notorious 
and proverbial, and thus compared 
with Solomon's wisdom. 1 Kings 4 : SO. 
It consisted chiefly in mathematics, nat- 
ural philosophy and medicine, and the 
teachers were the priests. Thilo, in his 
Life of Moses, enters into particulars, 
p. 606. Bishop Warburton draws from 
this verse a proof of the Divine legation 
of Moses, on the ground that he framed 
a system so different from that in which 
he had been educated, which is to be 
accounted for only on the supposition 
that God directed him. Some, on the 
contrary, have contended that he drew 
his system so directly from the Egyptian 
that he needed no supernatural qualifi- 
cation to account for his works. Dr. 
Prichard, in his treatise on Egj'ptian 
Mythology, has shown, 1. That his the- 
ological tenets are not at all drawn from 
the Egyptian. 2. That the social insti- 
tutions — the civil and criminal laws, &c. 
of Moses, are totally distinct and dif- 
ferent from those of Egypt, and that 
though in sacerdotal offices and cere- 
monial rites there are many striking re- 
semblances to those of the Egyptian 
hierarchy, he must have been divinely 
inspired to put forth a system of such 
holy and pure morality and worship, 
instead of the corrupt and superstitious 
system in which he had been educated. 
% Mighty in icords, &c. — Forcible in 
discourse and in execution. This, all 
the history of Moses sufficiently proves. 
And though naturally he was slow of 
speech, at least according to his own 
estimate, (Exod. 4: 10-12,) yet he was 
made by Divine inspiration mighty in 
speech and in action. This came by 
faith. Heb. 11 1 24. 

23. Stephen dwells so minutely upon 
the history of Moses, because they 
ohiefly appealed to him as the author- 



A. D. 30-36.] 



CHAP. VII. 



157 



24 And seeing one of them suffer wrong, he defended him, and 
avenged him that was oppressed, and smote the Egyptian : ■ 

25 || For he supposed his brethren would have under- ll0r > A " 0K '- 
stood how that Crod by his hand would deliver them : but 

they understood not. 

26 h And the next day he shewed himself unto them » Ex - 2:13 - 



ized law-giver and leader of the cove- 
nant people, (ch. G : 14 ; John 5 : 45, 
47.) He now passes to that stage of 
the history when Moses came forth as 
a deliverer, first volunteering before 
he was sent. He conies forth, having 
been reared in a heathen court and 
trained in heathen learning — unlearned 
In Rabbinical lore — untaught in the 
schools of the Jewish doctors. ^ For- 
ty years old. Literally, When there was 
fulfilled to him a forty years time, or a 
fortieth anniversary. In Exod. 2:11, 
it is simply said, "When Moses was 
grown," but the tradition of their doc- 
tors was that Moses was forty years 
each, in Egypt, in Midian, and in the 
wilderness. ^[ It came into his heart. 
This form of expression is used to de- 
note that it was of his own volunteer 
motion that he first calne forth as a 
deliverer, and before he was sent of God. 
This is in contrast with the expression, 
"Satan put it into the heart." God 
called him to this work afterwards, vs. 
34, 35. What came (or arose,) now of 
its own prompting, into his heart, was 
*'to visit" his brethren — that is, for 
their deliverance, according to his own 
notion of being their appointed deliv- 
erer, vs. 25. ^[ The children of Israel. 
This is noted to keep in mind that it is 
the history of the covenant people in 
its unfoldings that is here narrated. 
See Ps. 105. 

24. Seeing one. Literally, Seeing a 
certain one. It was an Israelite, doubt- 
less, who was oppressed by an Egyp- 
tian, and the facts were familiar to 
Stephen's hearers. ^[ Suffer wrong. 
Literally, wronged — abused. ^[ He de- 
fended. There was an Egyptian law 
which made this to be his duty. Diod. 
Sic. i. 77. But Moses was actuated 
by another and higher purpose than 
merely to obey the law of the country. 
See vs. 25. The clause should beren- 
H 



dered, "He defended and rt dressed him 
that tvas oppressed." The words ren- 
dered "avenge!," mean " wrought re- 
dress." And smote. Literally, Smi- 
ting, or having smitten, the Egyptian 
secretly, and hiding the body. Exod. 
2 : 12. This is the way in which he 
wrought redress to the oppressed Isra- 
elite, by smiting the Egyptian to death. 
This is said by tradition to have been 
one of Pharaoh's task-masters. Exod. 
2:12. 

25. For he supposed — He was thinking. 
This is nowhere stated in the Old Tes- 
tament, yet it is recorded (Heb. 11 : 
24, 25,) that "when he was come to 
years he refused to be called the son 
of Pharaoh's daughter; choosing rather 
to suffer affliction with the people of 
God than to enjoy the pleasures of sin 
for a season." ^ Would have under- 
stood. Rather, that they (really) un- 
derstood that God by his (Moses') hand, 
or agency, would deliver them. Rath- 
er, is giving, in this transaction as a 
beginning, is about giving a deliverance. 
Stephen introduces this feature of af- 
fairs to shew how their fathers had 
acted toward Moses as they had lately 
acted toward Jesus — when " He came 
unto His own, His own received Him 
not." (John 1:11.) f But they un- 
derstood not. John 1 : 5, 10. Henoe 
Moses, when he was afterwards called 
to this important office, at first refused 
to undertake it. 

26. The next day — after slaying the 
Egyptian. % Shewed himself — specially 
and as officially. Literally, lie was 
seen — appeared to them fighting on 8 
another. "Two men of the Hebrews," 
( Exod. 2 : 13,) as the facts were familiar 
to the hearers. ^ Would have set them 
at one. Literally, Impelled them together 
unto peace — with an urgency as if au- 
thoritative. ^ Sirs. Literally, Men, 
ye are brethren, "An example," says 



158 THE ACTS OF THE APOSTLES. [A. D. 30-36. 

that strove, and would have set them at one again, saying, Sirs, ye 
are brethren ; why do ye wrong one to another ? 

27 But he that did his neighbour wrong thrust him 
e see mke i2: awa y j saying, 1 Who made thee a ruler and a judge 
ch-4:7 - over us ? 

28 Wilt thou kill me, as thou diddest the Egyptian 
yesterday ? 

anl x i: 2 2 : o^nd 29 k Then fled Moses at this saying, and was a stranger 
18:3,4. - m j an( j 0 £ ]\j a dian, where he begat two sons. 
i ex. 3:2. go i^nd w hen forty years were expired, there appeared 

to him in the wilderness of mount Sina an angel of the 
Lord in a flame of fire in a bush. 



Bengel, " of fraternal correction." 
If Why do ye wrong ? Why do ye abuse, 
ill-treat one another? In Exod. 2:13, 
Moses gives the words, also, "Where- 
fore smitest thou thy fellow ?" 

27. But he that ill-treated his neighbor, 
thrust him away — implying that Moses 
interfered to separate the combatants — 
and showing the temper of the wrong 
doer, adding sin to sin. ^ Who made. 
Who constituted — appointed thee, &c. 
They question the authority of Moses 
in most arrogant terms, as the Phari- 
sees questioned Christ's authority. 
They seem not to have known how 
great a man he was at court. ^ A ru- 
ler. They seem to have understood 
him as claiming some official authority 
and prerogative, which they were not 
disposed to admit. This accounts for 
the harsh question. 

28. Wilt thou. Art thou willing, or 
dost thou wish to kill me. ^[ As. In the 
same manner — after the same fashion as, 
&c. — that is, secretly — hiding the body 
in the sand. Exod. 2 : 12. ^ As thou 
didst. Literally, As thou killedst. This 
Hebrew, so far from recognizing his de- 
livering act as such, charged it upon him 
as the murder of an Egyptian, for 
which he could be held accountable. 

29. This angry reception caused Mo- 
ses to flee. In Exod. 2: 15, we read 
that Pharaoh sought to take Moses' 
life. Philo states that Pharaoh was 
afraid of Moses conspiring against 
him. At this saying. Literally, on 
this word, or upon this being said. He 
saw that he had failed in his attempt 
to conceal the murder, and he was now 



compelled to flee from Pharaoh for his 
life, see Exod. 2 : 12. Yet afterwards 
this same fugitive came to the court 
of Pharaoh as God's messenger, and 
demanded boldly the release of his 
brethren ! And was a stranger. Lit- 
erally, and became a sojourner. Madian 
— Gr. for Midian. Gesenius makes this 
tract of country to have extended from 
the eastern shore of the Elanitic Gulf to 
the region of Moab, on the one hand, 
and to the vicinity of Mt. Sinai, on the 
other. The people were nomadic in 
their habits — wandering from place -to 
place. At this time they seem to have 
been encamped in the neighborhood of 
Sinai and Horeb. See Exod. 18:5; 
Numb. 31:2. Where he begat. Thus 
his history is traced so far as to show 
that here he became sufficiently settled 
to marry Zipporah, and to beget two 
sons, Gershom and Eliezer, Exod. 2 : 
15 ; 4 : 20 ; 18 : 3. 

30. Forty years. Literally, and for- 
ty years having been fulfilled. Moses 
was now eighty years old. See vs. 
23. Tradition said that Moses dwelt 
in Pharaoh's palace forty years — 
dwelt forty years in Midian, and ruled 
Israel forty years. Sinai. The wil- 
derness of Mt. Sinai, so called, is the 
desert in which Mt. Sinai is located, 
which thus gives its name to the tract 
of country. The mountain itself is 
called Sinai, but the range or group is 
called Horeb : and thus the names 
seem interchangeable. See Exod. 3 : 1. 

An angel of the Lord appeared to 
him — or was seen by him. This was the 
glorious Second Person of the blessed 



A. D. 30-36.] 



CHAP. VII. 



159 



31 When Moses saw it, he wondered at the sight : and as he drew 
near to behold it, the voice of the Lord came unto him, 

32 Saying, m I am the God of thy fathers, the God of ^b.Tiae. 32 ' 
Abraham, and the God of Isaac, and the God of Jacob. 

Then Moses trembled, and durst not behold. 

33 n Then said the Lord to him, Put off thy shoes from n 5 f^\\\li, 
thy feet : for the place where thou standest is holy ground. 

34 0 1 have seen, I have seen the affliction of my people oEx - 3:T - 
which is in Egypt, and I have heard their groaning, and 

am come down to deliver them. And now come, I will send thee 
into Egypt. 



Trinity — -the Angel of His presence, 
(Isa. 63 : 9,) the Revealer of the God- 
head, (John 1:18,) called in vs. 31, Je- 
hovah Himself. Compare Exod. 3 : 2, 4. 
" This second appearing of God to Mo- 
ses (see vs. 2,) introduced the legal 
dispensation, as the first to Abraham 
introduced the -patriarchal?' ( See 
Slier.) \ In a flame of fire in a bush. 
Literally, of a bush. See Exod. 3 : 2. 
This was the token of God's visible 
presence, as in the Shecinah or cloud 
of glory, and in the pillar of fire in 
the wilderness. Christ was the light 
which all along was shining in dark- 
ness, (John 1 : 5,) the brightness of the 
Father's glory — the Word of God — 
the Angel of Jehovah — the Messenger 
(angel) of the covenant, (Mai. 3:1,) 
Exod. 23 : 20, 21 ; Hos. 12 : 3-5. He 
it is whom Stephen preaches — the 
Prophet like to Moses — promised, (vs. 
37.) 

31. When. Literally, Moses seeing 
— wondered at the spectacle, ; and he draw- 
ing near to observe (closely) " why the 
bush was not burned," the voice of the 
Lord (Jehovah) became (occurred, took 
place) to him. In the Old Testament 
narrative, it would seem that the first 
word was the command to put off the 
shoes; though it is said that "more- 
over" in addition to this, whether be- 
fore or after, — the words in vs. 32 were 
spoken. 

32. Stephen records this announce- 
ment of Jehovah to Moses as the liv- 
ing God, (Matt. 22 : 32,) and the au- 
thor of the covenant-promises to the 
fathers. Thus he still keeps before 
his hearers the important truth, that 



this was in the line of God's dealings 
with their nation. ^ Trembled. Lit- 
erally, becoming fearful. See Heb. 12: 
21. So at times "so terrible was the 
sight that Moses said, I exceedingly 
fear and quake." \ To behold. To 
observe, as he drew near to do, vs. 31. 
"He hid his face," Exod. 3 : 6. 

33 Then said. Rather, And the 
Lord said. H Put off — loose the sole 
(sandal) of thy feet. This was under- 
stood in eastern countries as an act 
of reverence. The shoes are put off 
when persons enter any sacred place — 
when visiters enter a dwelling, or 
when scholars enter a school. In Da- 
mascus, Cairo, &c, we were compelled 
to put off our shoes at the entrance of 
the mosque, and to wear a straw slipper 
furnished for the occasion at the door. 
See John 13 : 10. T For the place. 
The reason is here given for this Di- 
vine direction. God here declares that 
even that wilderness spot was made 
holy by His presence ; and it is clearly 
implied that the Temple owes its sanc- 
tity to the same ; and that, therefore, it 
has no essential holiness, and is not ne- 
cessarily perpetual, (see Isa. 66,) but 
that any place is holy where G od pleases 
to reveal Himself. 

34. / have seen. Literally, Seeing I 
have seen — a Hebrew idiom, meaning 
/ have surely seen. ^ The affliction. 
Rather, the maltreatment, oppression — 
referring to their bondage under task- 
masters. T[ My people — who are in 
Egypt — my covenant people who are 
suffering there. ^ Their groaning, un- 
der their oppressions. Their outcries 
of distress went up into the ear of 



160 



THE ACTS OF THE ArOSTLES. 



[A. D. 30-36. 



35 This Moses whom they refused, saying, Who made thee a 
P ex. u: 19. ruler and a judge? the same did &od send to be a ruler 
fEx:i2:4i; a nd and a deliverer p by the hand of the angel which appeared 
r 3 Ex 7 and s to him in the bush. 

and?i a a n ndu. 36 « He brought them out, after that he had r shewed 
f Ex 05 i4: 7 /i, 27. wonders and signs in the land of Egypt, 8 and in the Red 
fEx 9 i6:i,35. sea > * an d i Q tne wilderness forty years. 



God. *fi Come down. I descended 
(from heaven ) This is the preface to 
Moses' commission. This shows the 
occasion of such Divine interference. 
These and such like expressions in 
which God represents Himself after 
the manner of men, seem designed to 
prepare the mind for the Incarnation, 
and to anticipate the fact. *ft To de- 
liver. God undertakes deliverance for 
His people, else it could never be had. 
For this end He commissions Moses, 
as he gave His only begotten Son, 
whom Moses foreshadowed, as a deliv- 
erer, vs. 35. -4;?c? now come; or, 
rather as an adverb of address, devpo, 
hither ! I will send. 

35. Moses' Divine commission as a 
deliverer, and his rejection by the peo- 
ple, is here stated, to show that the Pro- 
phet like unto Moses, who was rejected 
by them, was likewise commissioned 
for the covenant people's deliverance. 
^[ This Moses whom they denied. This 
very rejected one, whose authority as 
ruler and judge they disputed. If The 
Mwe.v. Literally, this ore. The repe- 
tition "of the demonstrative pronoun 
here, is very emphatic, and is used to 
call attention to the parallel between 
Moses and Christ, as deliverers of the 
covenant people appointed by God, 
and rejected by those whom they came 
to save. See ch. 2 : 23, 24 ; 3 : 13-15. 
IT Deliverer, forrporfiv. The term here 
means properly Redeemer, and is used 
in the Septuagint to express the office 
of the Gael, or kinsman Redeemer, but 
only as applied to God. Ps. 18 (19): 15; 
77 (78) : 35. Properly, it is one who re- 
deems a captive by paying a ransom ; 
and the work of ransoming His true 
covenant people, is often applied to 
Christ in the New Testament. Moses 
did not pay a ransom, but God by 
Moses ransomed His people there — 



bought them out of captivity, Isa. 45 : 
13, 14. And this deliverance was typ- 
ical of Christ's ransoming believers 
from the bondage and the curse of sin. 
Even Moses' work of deliverance was by 
the hand of — by the power and prerog- 
ative and Divine work of — the Angel 
of the covenant, who "led his people 
like a flock, by the hand of Moses and 
Aaron," (Ps. 77 : 20,) and by whose 
efficient interposition Moses fulfilled 
his office- work, Numb. 20 : 16. Al- 
ready then in that time of their fathers' 
deliverance it tvas Jesus Christ who 
was the great Deliverer, working by the 
instrumentality of Moses. 

36. He. Rather, This one — Moses. 
He who was sent by God as the deliv- 
erer, actually led them out. ^ After 
that. Rather — having wrought — or, 
working — or, by tvorking. All the mir- 
acles were not wrought prior to the 
Exodus. This is noted as the means 
by which he led them out, while it is 
declared, also, that he wrought mira- 
cles through their wilderness route. 
\ Wonders. Prodigies. ^ Signs. Mi- 
raculous signs of the Divine presence. 
1[ In the land of Egyvt. By the ten 
plagues, Exod. 4-12. ^[ Red sea. It 
was in the sea — dividing it so as 
to make a passage for the people and 
then engulf their enemies in its return- 
ing waves, Exod. 14. See Ps. 136 : 13 
-16. The miracle was wrought at the 
northern extremity of the sea. In 
Hebrew it is called Yam Suph — the sea 
of sea-weed, and is supposed by some 
to take its name from the redness of 
the weed. Others think it was named 
rather from the Edomites — red men — 
who dwelt on the northern coast. It 
still bears the traditional name among 
the natives which refers back to this 
history — the Sea of Destruction. ^ For- 
ty years — that is, in all — including all 



A. D. 30-36.] 



CHAP. VII. 



161 



37 T This is that Moses, which said unto the children 

of Israel, u A prophet shall the Lord your God raise tip £, Deut - 18:15 ' 
unto you of your brethren. II like unto nie ; x him shall fol'as'mysei/. 

U i Matt. 17 : 5. 

ye near. y Ex. 19:3-17. 

38 yThis is he that was in the church in the wilder- ^fig. 9 ' 
ness with z the angel which spake to him in the mount ^t^nl 
Sina, and with 
b oracles to give unto us 



our fathers: n who received the lively an 



1. 

Deut. 5:27-31, 



the miracles, and in round numbers a 
year for every day in which the spies 
had searched the land, though the ac- 
tual wandering in the wilderness was 
more exactly thirty-eight years. In 
the first month of the fortieth year they 
encamped a second time in Kadesh, on 
the southern borders of Canaan, thirty- 
eight years from their first arrival 
there early in the second year after 
the Exodus, Numb. chs. 13, 14, 20 : 1 
-13; Deut. 1 : 19. 

37. Here Stephen links Moses with 
Christ — the Moses whom they boasted 
With the Jesus Christ whom they re- 
jected. And thi3 he does to give 
point to the parallel between the re- 
jection of Moses by their fathers and 
the rejection of Christ by the nation 
now. He here definitely refers to the 
promise of a Messiah, and to their sa- 
cred obligation to hear and obey him. 
This was the great prophecy which was 
so specially fulfilled to them in their 
long line of prophets, terminating in 
Christ, whom they all foreshadowed, 
Deut. 18 : 5. It is by such steps that 
Stephen advances to the fuller procla- 
mation of Jesus as their promised De- 
liverer and Messiah. This was the 
Messianic prediction which they were 
most familiar with, and which they 
frequently brought forward, (Matt. 
21 : 11; John 1 : 21, 25 ; 6 : 14; ch. 
3 : 23; 7 : 40.) Stephen connects all 
the personal history of Moses as deliv- 
erer of the covenant people with this 
explicit testimony that he gives to 
Jesus Christ, showing him to be at 
once a witness and a type. ^ A pro- 
phet. Peter had cited this prophecy 
in ch. 3 : 22, ami had interpreted it. 
Christ was that Trophet that was to 
come ; though Stephen does not yet 
14* 



expressly say so, but leaves it to be 
inferred. He was to be like Moses, 
raised up to them (for their service,) 
from among their brethren, (one of 
their own nation,) and to be as Moses 
also, a Lawgiver, and Deliverer, and 
Mediator, as well as a Prophet — one 
of the same peculiar rank and office- 
work. Tf Him. Their own Moses en- 
joined upon them a strict obedience to 
this Prophet, (see ch. 3: 23,) as Peter 
had lately reminded them. 

38. This is he. This Moses, whom 
they so rejected, (vs. 35,) was the dis- 
tinguished mediator of the ancient 
Church and covenant. ^ That was — 
rather, that became — indicating a change 
in his relations. The church. This 
term, innXnola, was used in ch. 2 : 48 
and 5:11, (see Notes,) and was famil- 
iar in the Old Testament usage, as the 
assembly or congregation of Israel, 
separated from all other nations, and 
journeying through a wilderness to 
the land of promise. This, also, is the 
primitive idea of God's Church in the 
world. Hence this term was used by 
our Lord as denoting the whole body, 
and any organized community of be- 
lievers, Matt. 16 : 18; 18 : 17. And 
so Cod " led His people like a flock by 
the hand of Moses and Aaron" (as pas- 
tors.) This Moses was mediator be- 
tween the covenant Angel and the 
fathers, as the next and closing clause 
more expressly shows. See Gal. 3 : 19. 
He was with both — in close communi- 
cation. In all this, Moses was a type 
of Christ, as well as a witness of Him. 
j The lively oracles. The living (and 
life-giving) oracles were received by 
Moses from God. The condition of the 
Jews in the time of Stephen was very 
similar to that in Egypt, under subjeo- 



102 



THE ACTS OF THE APOSTLES. 



[A. D. 30-3G. 



39 To whom our fathers would not obey, but thrust Mm from 
them, and in their hearts turned back again into Egypt. 

c ex. 32: j. 40 0 Saying unto Aaron, Make us gods to go before us : 
for as for this Moses, which brought us out of the land of 
Egypt, we wot not what is become of him. 

ps D !o6:i9. 16 ' 41 d And they n.ade a calf in those days, and offered 
sacrifice unto the idol, and rejoiced in the works of their 

own hands. 



tiou to a foreign power. And now, 
also, God has raised up for them a De- 
liverer whom they have already reject- 
ed and crucified. But yet again He is 
presented to them in His word and 
Spirit, and they are just about to re- 
ject Him again, Heb. 4: 12; 1 Thess. 
2 : 13; 1 Pet. 1 : 23. 

39. To whom — i. e. Moses. ^ Our 
fathers. He thus keeps up the refer- 
ence to the heads of the Jewish nation, 
to fasten the conviction on his hearers 
that in their present rebellious conduct 
they were showing themselves to be the 
proper successors of those who rejected 
Moses, God's appointed messenger. 
See vss. 51, 52. f Would not. Rath- 
er, Were not willing. See Exodus 32 : 
1-3. 1[ To obey. Literally, To be- 
come obedient. \ Thrust. The same 
term is used in verse 27, and inti- 
mates that the people repeated toward 
Moses what the individual Hebrew did 
at first, and thus it shows that ihis was 
the character of their nation. If In 
their hearts. They longed after the 
flesh-pots of Egypt, and turned back to 
its idolatries. Numb. 11 : 5; Exod. 
32: 1, 4. At length they openly pro- 
posed to return again to that land. 
Numb. 14 : 4; Exod. 16 : 3 ; 17 : 3. 
The chief idea seems to be that "they 
apostatized in heart to the Egyptian 
idolatries." 

40. This seems to describe their 
apostasy, and to define the sense in 
which they returned, &c. *[[ Make us 
gods. (Exod. 32 : 1.) They asked of 
Aaron to make for them idol gods. It 
is supposed to have been the Egyptian 
worship of the Sacred Bull, from which 
they got the idea of t' e Golden Calf. 
The Egyptians, under this image, 
adored the creative principle in nature. 



If To go before us. As Jehovah had 
done in the pillar of cloud and fire. 
Exod. 13 : 21. If For. The reason is 
here given why they wanted such idol 
gods — namely, because of Moses con- 
tinuing so long absent in the mount. 
Tf This Moses. This man — this one — 
Moses — this leader and representative 
of Jehovah — who went before us in the 
Exodus — we know not what has hap- 
pened to him. This is given as a rea- 
son for resorting to some other depend- 
ence, now that Moses had failed them, 
and they propose to adopt idol gods, as 
the alternative system which Moses 
had so strenuously opposed. 

41. They made a calf. One verb, 
used only here, is employed to express 
this. Bengel remarks, "A crime very 
notable is expressed by a remarkable 
and newly coined word." Literally, 
They calf fed. This was done probably 
in imitation of the Egyptian idolatry. 
The Sacred Bull ("Apis,") was wor- 
shiped as the image of Osiris, the in- 
ventor of the plow, the god of Agri- 
culture. At Memphis, in 1850, we 
saw the French engineers excavating 
the magnificent marble remains of t^e 
celebrated Serapion, or Temple of the 
Bull. It was not far from the Pyra- 
mids of Sakhara. We rode up just as 
they came upon the first marble figures 
that stood in a row around the altar. 
Botta and Layard, at Nineveh, have 
unburied colossal bulls, and they are 
set up in their huge granite forms in 
the British and French Museums. 

Offered. Literally, Led up a sacrifice 
— ns a national solemnity. The lan- 
guage used by the people in the wilder- 
ness is the same that was used by Je- 
roboam when he introduced the wor- 
ship of the golden calves at Dan and 



A. D. 33-36.] 



CHAP. VII. 



163 



42 Then e G-od turned, and gave them up to worship L Ps ;o 8 : 

f the host of heaven : as it is written in the book of the Jig^i' fhi. 
prophets, g O ye house of Israel, have ye offered to me {nan":!: 19 ' 
slain beasts and sacrifices by the space of forty years in the L!d2i S 3 7:16 ' 
wilderness? 

43 Yea, ye took up the tabernacle of Moloch, and the 

star of your god Remphan, figures which ye made to worship them : 
and I will carry you away beyond Babylon. 



Bethel. 1 Kings 12 : 28. \ Rejoiced, 
made merry, (Exod. 32 : 6,) in dances, 
&e. as a feast in honor of their idols. 
Not only so, but they confidently re- 
joiced in, gloried in, the tvorks of (heir 
oxen hands. This latter clause is an ex- 
posure of the absurdity of idolatry, 
that men should rejoice not in God who 
made them and made all things, but in 
a god which they themselves have 
made ! (See Isa. 44: 14, 15.) 

42. Tamed. Turned away — from 
His former protection of them, (Josh. 
24 : 20,) and gave them up — judicially 
abandoned them. Jer. 7 : 10 ; Hosea 
4 : 17 ; Rom. 1 : 24, 28. The host 
of heaven. 2 Kings 17: 10. The heav- 
enly bodies — the stars, the moon, the 
sun. Stephen refers to a passage in 
Amos 5 : 25, 26. This fact is not re- 
corded in the Pentateuch, but may re- 
fer to Baal worship. Afterwards there 
are frequent traces of star worship. 2 
Kings 17 : 26 ; 21 : 3, 5 ; Jer. 19 : 13. 
f The book. The twelve Prophets 
were contained in one book, roll, or 
volume, called the Book of the Proph- 
ets ; another book was called the Book 
of Psalms. T Have ye offered. This 
may mean not to imply a negative an- 
swer, but rather to intimate that as 
surely as they had offered any of the 
prescribed sacrifices to God in the wil- 
derness, they had all worshiped Mo- 
loch, &c. «'« Yea" &c. as if it were 
Baid, ' 4 Have ye done the one? Yea, 
(rather,) ye have done the other." Or 
it may mean, "Have ye indeed offered 
these sacrifices to me. No ! But rath- 
er to yourselves or to devils." (1 Cor. 
10 : 20.) Or, as Humphrey suggests, 
"Did ye sacrifice to me forty years in 
the wilderness and yet adopt the wor- 
ship of Moloch ?" Alford understands 
the idea to bo that God does not receive 



as offered to Him, sacrifices in which 
He has been made to share with idols. 

Slain beaiis and sacrifices. The va- 
rious kind of offerings prescribed by the 
law. 

43. Yea. Rather, And, or ivhereas ; 
perhaps meaning, "while ye did not 
really sacrifice to me, ye really took up, 
&c." Or it may mean, " Did ye sacri- 
fice to me, whereas ye took up — carried 
about." Tf The tabernacle. Not my tab- 
ernacle, but that of Moloch, the idol 
god, ye carried about — some suppose, 
in religious processions, but more prob- 
ably in small shrines as amulets for se- 
cret charms, as at the temple of Diana. 

Moloch. This is a name taken from 
the Hebrew word for "king." Hence 
the Greek version uses the term for 
king. In the Hebrew the prophet uses 
the terms "of your king," (malkken.) 
Sometimes it is read " Milcom." Mo- 
loch was, as some suppose, the proper 
name of Saturn among the Phenicians, 
with whom Baal means lord. It was 
the national god of the Ammonites. 1 
Kings 11:7; 2 Kings 21 : 3, 4. Hu- 
man sacrifices were offered to this idol 
in the form of a hollow brazen image, 
with the head of an ox and the human 
arms outstretched, and heated by a fire 
kindled within the statue, so that chil- 
dren were offered alive to the idol by 
laying '.hem in its heated arms. This 
abominable superstition was practiced 
in the deep valley of Hinnom at the 
foot of Mount Zion. It was known in 
Moses' time and prohibited. (Lev. 18 : 
21 ; 20 : 25. ) It was probably derived 
from the Egj'ptian worship of the Sun, 
which was regarded as the residence 
of the soul of Osiris, under the symbol 
of an ox. The priests offered these 
children, and drowned their cries with 
a drum. Hence, the place was called 



1G4 



THE ACTS OF THE APOSTLES. [A. D. 80-So. 



44 Our fathers had the tabernacle of witness in the 
I ex. 26?4#Md wilderness, as he had appointed, || speaking unto Moses, 
Heb.°8:5. h that he should make it according to the fashion that he 
.•josh. 3: H. bad seen. 

w?eto25!** 45 1 Which also our fathers || that came after brought 



Tophet, from toph, a drum. Solomon 
built a temple to this god on the Mount 
of Olives. Manasseh made his children 
to pass through the fire in honor of 
this idol. 2 Kings 21 : 3, 6. \ And 
the star. An image of a star worshiped 
as God. The Hebrew reads, "Chiun 
your images, the star of your god." 
The Greek translators use the Coptic 
name Remphan, (or Rephan,) for the 
Arabic name Chiun. Amos 5 : 25. This 
seems to have been a star which was 
worshiped, probably Saturn, which was 
so called in Arabic. Some take Chiun 
to mean a frame work, or carriage for 
transporting the idol. Remphan in the 
Coptic means light-giver — king of heav- 
en — and hence understood of the Sun. 
^ Figures. Types — images. If Which 
ye made. This was the point of Ste- 
phen's rebuke that they (their fathers,) 
were such idolaters of old. Tf And (on 
this account,) I will carry you away — 
(make you migrate) beyond Babylon. This 
is expressed more fully in Amos 5 : 27. 
The people of Israel were never cured 
of their idolatries until their captivity 
at Babylon. In Hebrew it is Damas- 
cus — but "beyond Damascus" was Bab- 
ylon — and the general idea was that 
God would scatter them eastward in 
that direction ; especially in the great 
and notorious captivity in Babylon. 
Stephen mentions Babylon, therefore, 
as referring to the later captivity of 
Judah, which was that most commonly 
known. The prediction was accom- 
plished not in one dispersion, but in 
many, and hence the fulfillment rested 
not in either name, but in the general 
fact. 

41. He comes now more directly to 
speak of the Temple, which he was ac- 
cused of profaning. He approaches 
the subject by referring to the holy 
places of their fathers, showing that 
these were changed, and that God was 
not confined to a locality for ever, but 



that in the wilderness He was worship- 
ed in the tabernacle, a shifting tent, 
made by Moses according to the pat- 
tern given him by God. f Tabernacle 
of witness. In contrast with 11 the tab- 
ernacle of Moloch," (vs. 43,) is the tent 
of the testimony. This phrase was fa- 
miliar to them in their Greek version 
of the Old Testament. It was used to 
translate a Hebrew phrase, meaning 
"tent of appointment," or of assem- 
bly — as the tent or tabernacle appoint- 
ed by God for the meeting of God and 
the people. There is another sense in 
which the tabernacle was called a tab- 
ernacle of testimony, (Numb. 9 : 15, 
17, 23.) as containing the two tablos 
of stone, the testimony of God's cove- 
nant with their nation, (Heb. 8 : 5,) or 
as being itself a testimony of God's 
presence with them. ^ Appointed. 
God Himself appointed, in His own 
sovereignty, the place of His worship 
— and He was not bound by any looal 
obligations — and His command to Mo- 
ses was that he should make the tab- 
ernacle according to the fashion that he 
had seen. This fact shows cloarly (1) 
that the whole matter depended upon 
God's sovereign pleasure, and was tied 
to no outward necessity — (2) that this 
structure being after a hoavonly con- 
ception, or plan, or model, was design- 
ed as an image or type of heavenly 
realities, (see Ep. to II eb. chs. 8, 9) — 
and (3) that the sanctuary was of com- 
paratively recent origin, no more an- 
cient than Moses' time, and could bo 
changed, as he shows it had been. 

45. To show that the Temple is 
cot necessarily pornianent, this verse 
glances at the changes through which 
the tabernacle or wilderness sanctuary 
passed, until the days of David, when 
it was superseded by the temple. 

That came after. Bather, Which also 
our fathers having received by succession, 
or inherited it, (from the generation 



A. D. 30-36.] CHAP. VII. 165 



Vs.U:i, & 78:55. 



in with Jesus into the possession of the Gentiles, k whom 
G-od drave out before the face of our fathers, unto the days asSTm. 1 ' 
of David. 

46 1 Who found favour before God, and m desired to find 

a tabernacle for the God of Jacob. l'ivdn£lli, 

47 n But Solomon built him an house. lai^nui 

48 Howbeit °the most High dwelleth not in temples l^^hi. 
made with hands j as saith the prophet, L C d6?is. 2:6 ' 



that fell in the wilderness, ) brought in 
(hither to Canaan) with Jesus (Joshua) 
into the possession (in the taking pos- 
session, or at the conquest) of the Gen- 
tiles, 4 With Jesus. This is the Greek 
form of writing the name Joshua in the 
Septuagint, (or Greek version of the 
Old Testament Scriptures,) and it 
should have been here rendered Josh- 
ua. This is also the case in Heb. 4 : 
8, and in Josephus, and in the apoc- 
ryphal book Ecclesiasticus. Yet the 
name of Joshua was originally Oshea, 
(Numbers 13 : 8,) meaning salvation. 
The reference here, of course, is to 
the occupation of the promised land 
by the covenant people, with Joshua as 
their leader. In this capacity Joshua 
was a type of Jesus, as Paul shows in 
the Hebrews. The Gentiles — the 
Canaanites — whom God drave out. 
Though the tabernacle was brought 
"into the land which God gave them 
for a possession among the Gentiles," 
(Syriac version,) it was carried about 
from place to place, while God was 
driving out the Gentiles, and so it con- 
tinued that God had no fixed abode, but 
only this movable tent for His sanctu- 
ary, until the days of David. 

III. Here Stephen readies the third 
period in the History — the times of 
David and Solomon, vss. 46-50. 

46. David established the worship 
of God in a fixed locality, on Mount 
Zion, and he was the first to meditate 
a more fixed structure for the sanctua- 
ry. He found favor before God — as 
"the man after God's own heart" — and 
one greatly honored, and helped, and 
blessed by God. He desired to find (ask- 
ed permission — sought leave to find 
out,) (see Pa. 132 : 5; 2 Sam. 7:4,) 
a tabernacle — orvjvuua — not the word 



for a tent, but a fixed shelter — a place, 
or fixed locality for what has been mov- 
able. He sought to build an house, 
where the ark that had been carried 
about in their wanderings and wars, 
might be deposited, 1 Chron. 22 : 7. 
The inference is, that as David, the 
favored one of God, was denied this 
request, it was not at all essential to 
the Divine worship ; and that God has 
all along exercised His sovereign pleas- 
ure in the plan for His sanctuary. 
^ The God of Jacob. The covenant 
God of Israel, in allusion to Psalm 
132 : 2-5. 

47. But Solomon, though inferior to 
David, was allowed this privilege, alto- 
gether according to God's sovereign 
pleasure, (2 Chron. 6 : 7, 8, ) and for 
so long a time the covenant people 
were without a temple. Solomon was 
indeed the Prince of Peace, as his 
name imports — under whose peaceful 
reign the kingdom of Christ was set 
forth, (Ps. 72 : 17.) He was the son 
of David, and so he was the type of 
great David's greater Son. David 
was denied this privilege, because he 
had been a man of war, 1 Chron. 
22 : 8. 

48. Howbeit. Though Solomon did 
build for God so grand a sanctuary as 
that first temple on Mount Moriah, yet 
he himself declared that this did not 
imply that any material structure 
could contain God, or that he is con- 
fined to any earthly locality, 1 Kings 
8 : 27. So David in his prayer, 1 
Chron. 29: 10-19. Besides, the Gospel 
prophet Isaiah, at the close of his 
prophecy, looking fo ward to this very 
time of the transition from Judaism to 
Christianity, predicted this very change 
from the temple worship to a universal 



166 



THE ACTS OF THE APOSTLES. 



[A. D. 30-36. 



p Isa. 65:1, 2. 
Matt. 5 : 34, 35 
and 23: 22. 



49 p Heaven is my throne, and earth is my footstool : 
what house will ye build me ? saith the Lord : or what li- 
the place of my rest ? 
|Ex.32:9,and 5Q jjg^ not m y fand made all these things? 

51 Tf Ye q stiffnecked and r uncircumcised in heart and 
ears, ye do always resist the Holy Ghost : as your fathers 
did, so do ye. 



Isa. 43 : 4. 
r Lev. 26:41. 
Dout. 10 : l(i. 
Jcr. 4- 4. and 
6:10, and 9: 26. 
Ez. 44:9. 



extension of the true religion, Isa. 66: 
1, 2. Paul, adopting Stephen's sen- 
timent and argument, uses similar 
language in addressing the Greeks at 
Mar's Rill, (oh. 17 : 24.) Jesus Christ 
Himself came to be the true and liv- 
ing Temple — the personal residence of 
God on the earth — which would dis- 
pense with the stone structure, (Mai. 
1 : 11 ) So He said, " Destroy this tem- 
ple " — " speaking of the temple of His 
body." If Place of my rest. Of my 
fixed residence, 2 Sam. 7 : 6. 

50. Stephen reminds them how God 
said by Isaiah, that in the nature of 
the case He could be confined to no 
material structure, for all material 
things were only the work of His 
hands. And the prophet, in that re- 
markable passage, closed his predic- 
tions by prophesying of the abrogation 
of the temporary ceremonial economy. 
He even declared that they who would 
count it essential and cleave to it after 
it was abolished, would be regarded by 
God as no better than idolaters, em- 
bracing a false religion. Stephen thus 
shows them, on the authority of Solo- 
mon and Isaiah, that the very doctrine 
he was charged with, as a profanation 
of the temple, had been all along 
taught in their Scriptures, and that 
God had expressly disavowed any con- 
finement to any house or place. Spir- 
itual religion and worship had been 
always that which God sought. Ste- 
phen had all along shown the progres- 
sive development of God's plan in the 
history of the covenant people ; and 
now he has come to the crisis then 
pending — the change in dispensations 
contemplated by the builder of the 
Temple, by Isaiah the prophet, and by 
God Himself, as also by Malachi, the 
last of their prophets, (Mai. 3: 3, 4.) 



This is the point which he aimed at in 
his review of the covenant history. 
This was also the very point in which 
the covenant people showed their blind 
and peiveise impiety, for they had 
come to cleave to the temple of wood 
and stone all the more stiffly, as they 
raged moie vehemently against the 
perfect Temple — the body and Church 
of Christ. 

51. Thus Stephen launches out upon 
the application of all his doctrines 
and arguments. All along he has re- 
ferred to such rebellions of the people, 
(vss. 9, 25, 35, 39, &c.) as characteris- 
tic of their history. There is no need 
of supposing (as some have done) that 
the speaker was here interrupted, and 
thus was led to this sudden change in 
his tone and to this language of severe 
rebuke. He had come to his own time 
and to the practical matter, and now 
he charges upon them, that so far 
from his being the profaner of God's 
house and worship, it is they who 
have rejected God. Stiff-necked. 
This was a term often applied to the 
people by Moses and the prophets, 
Exod. 32 : 9 ; 33 : 3-5 ; and in Deut. 
10: 16, associated with uncircumcision 
of heart. The term is taken from the 
resistance of oxen that will not bend 
their necks to receive the yoke, and 
applies to rebellious, stubborn people. 

Uncircumciscd in heart and ears — 
means, heathenish in feeling and in 
hearing or understanding. As the 
covenant people were circumcised, so 
the uncircumcised were aliens and 
heathen. Stephen therefore charges 
them, even the Sanhedrim, with being 
stubborn and rebellious against God, 
and aliens and heathen in thought and 
feeling — the veriest opposite to all that 
they boasted. See Rom. 2 : 29, Ye 



A. D. 30-36.] 



CHAP. VII. 



167 



52 8 Which of the prophets have not your fathers perse- J 6 2Chm36: 
cuted 1 and they have slain them which shewed before of ^3i_ 2 3 V. 35 ' and 
the coming of 4 the Just One; of whom ye have been now ( C T h he 3 s : s i4 2 . :15 ' 
the betrayers and murderers : 

53 "Who have received the law by the disposition of $ 
angels, and have not kept it. 



Ex. 20: 1 
Gal. 3 : 19. 
Heb. 2: -2. 



do always. Stephen applies this charge 
to the nation in all their history, al- 
ways rebellious, and rejecting God, 
from the time of Joseph and Moses, as 
he had shown. They had rejected the 
messages of the Holy Spirit, 1 Thess. 
5 : 19, 20. They had, indeed, most 
stiffly cleaved to the outward form of 
worship, but in it all had resisted the 
Holy Ghost — (literally, to fall out ivith 
— withstand) — and were now most bit- 
terly opposed to any spiritual ideas of 
worship. See Isa. 63 : 10. He had 
thus far spoken all along of their 
fathers — now he comes to themselves, 
and charges them with the same 
unspiritual and perverse feeling and 
conduct as their fathers had shown. 
1[ As your fathers did, vss. 27, 35, 39- 
43. 

52. Which. This is a strong mode 
of declaring that they, as a nation, 
were in the habit of persecuting the 
prophets, so much so that he chal- 
lenges them to say which of them they, 
as a people, had not persecuted. See 
2 Chron. 36 : 15 ; Matt. 21 : 35 ; 23 : 
34-36; Luke 13: 33. Jeremiah utters 
a similar complaint against the Jews, 
Jer. 2 : 30. All those who were God's 
messengers to the people and who 
foretold of God's purposes, even to the 
coming of Christ, they had pursued 
with violence, so that Jesus cried out, 
" O Jerusalem, which killest the proph- 
ets, and stoncst them that are sent unto 
thee," (Luke 13 : 34.) And this they 
themselves were ready to do with Ste- 
phen. The nation had slain them — 
(the prophets) — which shewed before 
(foreshowed — predicted) of the coming 
of the Just One. Their hostility to the 
Holy Ghost had been shown in their 
putting to death those who (ns their 
chief oilice) foretold of Christ under the 
previous dispensation, a dispensation 
which was altogether a shadowing 



forth of the advent of Jesus Christ. 
Tf The Just One. "The Holy One and 
the Just;" "the end of the law for 
righteousness," to whom the law looked 
forward, and who alone could bring in 
the perfect dispensation, (see ch. 3 : 
14.) This title, "the Just One," was 
in use among the Jews to designate 
their Messiah. He is thus spoken of 
three times in speeches to the Jews, 
ch. 3 : 14; 22 : 14 ; see Luke 23 : 47. 

Of whom. Of Jesus Christ. Ye 
have been. Literally, Ye (emphatic) 
have now become (true to your origin 
and your national character) the be- 
trayers — for this Sanhedrim had been 
instigators of Judas in his betrayal, 
Matt. 26 : 14-16. Stephen here charges 
his judges with the high crimes of be- 
traying and putting to death Jesus ; and 
lays emphasis upon the term "now," 
as contrasted with former times ; and 
" ye " as contrasted with their fathers. 
But these had even murdered Him, 
while their fathers had only murdered 
the prophets who predicted Him. 

53. Our Lord argued in the same 
way for His own defense and for their 
conviction : "Did not Moses give you 
the law, and yet none of you keepeth 
the law ? Why go ye about to kill me?" 
John 8 : 19. Who. Rather, ye who 
(as further explaining the case.) Ye, 
(the last of all who ought so to have 
acted.) Ye, Jews, who have received 
the law, " to whom were committed the 
oracles of God," (Rom. 3:2,) and yet 
who had so far fought against its prop- 
er spirit and sought to defeat its end : 
murdering Him who came to be its end 
and fulfillment. If By the disposition of 
angels. Rather, at the orders or arrange- 
ments of angels. The fact that the law 
was given at Sinai by the agency of an- 
gels, is used to exalt the honor conferred 
upon the people, and to enhance the 
guilt of their disobedience. So Paul 



108 



THE ACTS OF THE APOSTLES. 



[A. D. 30-36. 



rch.3:3 3 . 54 ^[ x When they heard these things, they were cut to 

the heart, and they gnashed on him with their teeth. 

yC h.6:5. 55 But lie? y being full of the Holy Ghost, looked up 

stedfastly into heaven, and saw the glory of God, and 

Jesus standing on the right hand of God, 



(lleb. 2: 2,) says, "for if the law spo- 
ken by angels was stedfast," and in 
Gal. 3 : 19, he speaks of it as "ordained 
by angels in the hands of a Mediator." 
The same term is used in the latter in- 
stance as here, only in the verbal form, 
and here it might read, "by the ordi- 
nance, communication or arrangement 
of angels " All we know is, that an- 
gels were ministers on that occasion, 
and that some of the solemn and im- 
pressive circumstances were carried on 
by their agency. The trumpets and 
thunderings and other attendant dem- 
onstrations may have been due to their 
agency. They are spoken of as being 
present "at Sinai in the Holy Place," 
and the Lord as being among them. 
Ps. 68 : 17 ; see Deut. 33 : 2, 3. Their 
agency may be referred to where the 
mount is spoken of as that "which 
burned with fire, with blackness, and 
darkness, and tempest, and the sound of 
a trumpet, and the voice of words," &c. 
(Heb. 12 : 18, 19.) This allusion to so 
stupendous a demonstration, angelic 
and preternatural, in their history, at 
the giving of the Law, when they were 
specially constituted as a nation chosen 
of God, forms the most stirring climax 
in the discourse of Stephen, and his 
bold and earnest enforcement of all 
these facts to show the enormity of 
their disobedience, could no longer be 
endured by the Sanhedrim. ^ Have 
not kept it. "With all your phylac- 
teries." — Bengtl. They violated it in 
seeking to kill Him, ch. 7 : 13. 

54. When they heard. Literally, and 
hearing these things, — especially vss. 
51-53, but rather as the pungent prac- 
tical application of the whole discourse. 
*[[ Cut to the heart — as with a saw. See 
ch. 5 : 33, Notes. Tyndale, « Their 
hearts clave asunder." Geneva, " Their 
hearts burst for anger." They were 
not "pricked in their hearts" with genu- 
ine conviction, (as ch. 2 : 37,) but saxon 1 



through in the most irritating and man- 
gling torture of their consciences and 
passions. \ Gnashed on him. Liter- 
ally, gnashed the teeth upon him. Wiclif 
has it, " Qrenneden (grinned) with teeth 
on him." This expresses their spite 
and violence of rage, in which they 
gnash the teeth not only at him, but 
upon him, as if they would seize upon 
him with their teeth — snapping at him, 
like a dog or beast of prey. 

55. Being full. Literally, He exist- 
ing, full, &c. not merely being filled at 
this moment, but being in this condi- 
tion all along, as is mentioned at first 
of him, (ch. 6:5.) T[ Looked up. Bath- 
er, Having gazed, or looked intently, into 
the heaven. It is not necessary to sup- 
pose that he was where he could see 
the open sky, any more than we are 
to suppose that he saw with his natu- 
ral eye into the heaven. But this vis- 
ion was supernaturally given to him. 
He saw their ferocity and rage, and 
with true Christian faith, he cast his 
eyes upward, and fixed the eye of child- 
like confidence on "the things above, 
where Christ sitteth at the right hand 
of God." (Colossians 3:1.) f The 
glory of God — the visible manifestation 
of God as in the Shecinah — some glo- 
rious exhibition of God Himself, which 
was granted to confirm the faith of the 
dying martyr. See vs. 2. See Matt. 
16 : 27. ^[ And Jesus standing. Some 
of the ancient commentators under- 
stand this standing posture as denoting 
Christ's active assistance of Stephen in 
this extremity, having risen from His 
seat for his help. But it seems rather 
to signify Christ's active office-work as 
the Great High Priest, officiating for Hia 
people. He is usually referred to as 
sitting on the right hand in the attitude 
of a Governor and Judge. (Matt. 26 : 
64; Mark 16: 19; Eph. 1:20; Heb. 
1:3.) Beference may be intended to 
the vision in Zech. 3:1, where Joshua, 



A. D. 30-36.] 



CHAP. VII. 



169 



56 And said, Behold, z I see the heavens opened, and 
the a Son of man standing on the right hand of Grod. 

57 Then they cried out with a loud voice, and stopped 
their ears, and ran upon him with one accord. 



*Ez. 1:1. 
Matt. 3 : 16. 
cli. 10:11. 
a Dan. 7 : 13. 



5 1 Kings 21 : 13. 
Luke 4 : 29. 



58 And b cast him out of the city, c and stoned him : f£eV! w^ie. 
and d the witnesses laid down their clothes at a young "Si" n : : 
man's feet, whose name was Saul. 



the high priest, stands before the angel 
of the Lord. He sees now the Great 
High Priest standing as the represen- 
tative of His people, and they are justi- 
fied in Him. But standing on the right 
hand of God denotes active office-work, 
and co-equal power, (Ps. 110: 1 ; 5 : 6,) 
as Mediator, Intercessor, Deliverer, 
Redeemer. Stephen saw the heavens 
open, ( John 1 : 51,) not shut, and this 
glorious Representative and Atoning 
High Priest assuring his confidence, 
and inviting his entrance — standing 
ready to receive him, as He was actu- 
ally exercising His kingly power on 
high. 

56. The heavens opened. This was 
according to the promise made by our 
Lord to Nathaniel, John 1 : 51, only 
that here it is " opened," not merely 
" open," that he sees them as if just 
now opened to his view and for his en- 
trance. So in Matt. 3 : 16, at Christ's 
baptism, the heavens were opened, 
^ The Son of man. This title is taken 
from Daniel 7:13, 14, where Jesus is 
prophesied of as seated at the head of 
the Universe. See also Ps. 8. It is no- 
where else in the New Testament ap- 
plied to Christ except by Himself : and 
here Stephen uses it, repeating the 
very words which Jesus Himself had 
used before this Sanhedrim when He 
foretold His glorification, Matt. 26 : 64, 
thus most impressively testifying to 
them that He who had thus spoken, 
and whom they had crucified, was ac- 
tually exalted as He had foretold. He 
also saw Jesus in His human form — the 
glorified God-man — Mediator — Surety 
and Judge. 

57. Cried out. Rather, crying out, 
with a clamorous shout and tumult. 
So also it was in the trial of our Lord. 
Matt. 26 : 64, 65. If Loud voice — great 
voice, IT Stopped their ears. This may 

15 



have been the people, but it is more 
likely to have been the Sanhedrim 
themselves who led the way. See ch. 
23 : 7-10. The language of Stephen, 
just uttered, was regarded as blasphe- 
my, and they stopped their ears to show 
their abhorrence of such profane lan- 
guage, as they regarded it. Ran upon 
him. Rather, rushed upon him — with 
one accord — in a mob. 

58. Cast him out. That is, in the case 
of a blasphemer the law directed that 
he should be stoned without the camp, 
as an accursed thing. Lev. 24:14; 
Numbers 15 : 35, 36 ; 1 Kings 21 : 31 ; 
compare Heb. 13 : 12. f Stoned him. 
They proceeded to stone him in the 
manner prescribed by the law, though 
this was otherwise an illegal and riot- 
ous proceeding. The Jews had no 
authority to execute capital punish- 
ment at this time. John 18 : 31. Yet 
it would seem from this instance and 
the bloody persecutions that followed, 
that they did put persons to death, 
perhaps in the absence of the governor, 
or in a tumultuous way, without being 
authorized by the Roman law. This 
stoning of Stephen must have been 
by an unlawful proceeding, as there is 
no appearance of formal sentence, but 
of summary violence. ^[ The witness- 
es. The law directed that those who 
bore witness against a criminal should 
throw the first stone, (Deut. 17 : 
7,) and if this, which was very large, 
did not prove fatal, then the whole 
congregation should join in the ston- 
ing. Lev. 24 : 16. The law thus 
compelled those who took the respon- 
sibility of giving their witness against 
a man in a capital crime, to take also 
the main responsibility of inflicting the 
capital sentence. This was calculated 
to make men cautious in bearing such 
witness. The witnesses laid down 



170 



THE ACTS OF THE APOSTLES. 



[A. D. 30-36. 



ech.9:H, 
/Pa. 31:5. 
Luke 23 : 46. 
g ch. 9 : 40, and 
20:36, and 21: 5. 
ft Matt. 5 : 44. 
Luke 6 : 28, and 
23 : 34. 



59 And they stoned Stephen 6 calling upon God, and 
saying, Lord Jesus, f receive my spirit. 

60 And he g kneeled down, and cried with a loud voice, 
h Lord, lay not this sin to their charge. And when he 
had said this, he fell asleep. 



their clothes — their loose outer gar- 
ments, which would be in the way 
of any active exertion, (Matt. 5: 40,) 
at a young man's feet — either in to- 
ken of his being stationed there as an 
official personage — perhaps the leading 
antagonist of Stephen in the contro- 
versy with his synagogue — or possibly 
as a passing incident only, used here 
by the Spirit to bring first to notice 
the important character who is soon to 
figure so largely in the history. The 
term here for "young man" is applied 
to persons all along from 24 to 40 years 
of age. From ch. 22 : 19, 20, it is in- 
ferred that he could not have been 
younger than 30 at this time, f Saul. 
He was of the tribe of Benjamin, a 
member of the synagogue of the Cili- 
cians, and having been a student of the 
law under Gamaliel, was a noted doctor 
and member of the Sanhedrim. He was 
high in the confidence of the court, for 
he received a special commission from 
them to persecute the Christians. 
Some understand that Saul himself was 
a member of the Sanhedrim. 

59. They stoned. They went on to 
stone Stephen. This stoning seems to 
have been without the forms of law 
— and we find from other passages 
that the mob were ready to take the 
law into their own hands, as in the case 
of our Lord, John 8: 59 ; 10: 31, and 
in the case of Paul afterwards, ch. 21 : 
30, 31. Though the witnesses are here 
spoken of, we have no account of a 
formal trial and sentence, but only of 
an arraignment with a view to this, yet 
terminating in a violent outburst and 
furious execution. In John 18 : 31, 
the Jews declare that they had no legal 
right to put any man to death : and 
the tradition is, that about forty years 
before the destruction of the temple 
this right was taken away by the Ko- 
mans. Though there was some show 
of law, it was only as a pretense, and 



their rage did not allow them to wait 
the formal process. ^ Calling, i. e. 
Stephen calling upon and saying (or in- 
voking, and saying) Lord Jesus. Of 
course the prayer was to the Lord Je- 
sus, to whom the petition, " receive my 
spirit," is directly addressed ; so that it 
is worse than useless to supply an- 
other word, "God." The primitive 
Disciples are described as "they who 
call upon this name," (ch. 9 : 14-21 ; 
see 22 : 16; Rom. 10 : 12,) and they 
prayed to Christ as God, the searcher 
of hearts, ch. 1: 24. ^ Receive my 
spirit. Like his dying Lord, he says, 
" Into thy hands I commend my 
spirit," (Luke 23 : 46.) And what won- 
der that he should so pray, when he 
saw the Lord Jesus standing on the 
right hand of God, crowned with glory 
and honor. So Paul afterwards ex- 
presses himself, 2 Tim. 1 : 12. Such a 
believing view of Christ, will always 
encourage us to die triumphantly. 
While the stones of the cruel persecu- 
tors were falling heavily upon him, 
and he was mangled by the blows, he 
sees his way clear to the arms of the 
risen Lord. 

60. Kneeled down. Literally, and 
placing the knees. (Ecumenius remarks 
that " Stephen prayed even more earn- 
estly for them than for himself — for 
it would seem that he prayed for him- 
self upon his feet, but for his enemies 
he prayed upon his knees." He may 
have been brought to this attitude, 
also, by his failing strength — as he 
was just ready to expire. \ Lord — 
Jesus, — as in the previous verse. 
\Laynot — {set not— place not) — set it not 
down as a charge against them. This, 
also, is after the example of the dying 
Lord: (Luke 23:34,) "Father, for- 
give them." No example of this last 
can be found in common history. It 
belongs to the Christian character to 
forgive our enemies for Christ's sake. 



A. D. 36.] 



CHAP. VIII. 



171 



CHAPTER VIII. 

1 And a Saul was consenting unto his death. And at % 2 ^'- 
that time there was a great persecution against the church 
which was at Jerusalem; and b they were all scattered &ch - 11 : 
abroad throughout the regions of Judea and Samaria, ex- 
cept the apostles. 



Some make the word here to mean, 
weigh not out to them (or against them) 
this sin." By the Lord, actions are 
weighed, 2 Sam. 1:3; Dan. 5 : 27. 
The Egyptian symbol of justice and 
judgment is a scale and balance, in 
which men's actions are weighed. 
«[ Fell asleep. This, also, properly un- 
derstood, is the language of Chris- 
tianity, which reveals death as a sleep 
to the Christian — a "sleep in Jesus," 
John 11 : 11, 12 ; 1 Cor. 11 : 30 ; 15 : 
51 ; 1 Thess. 4:14; 5:10. This is 
not the heathen idea of death, as a 
sleep to the soul without any awaking 
—but it belongs to the assured hope of 
the resurrection of the body. So the 
early Christians called their burial 
places dormitories — from which we have 
our word cemeteries. 

CHAPTER VIII. 
BOOK II. 

The Church in it3 transition prom 
the Jews to the Gentiles. 

Part I. Spread of Christianity 
beyond Jerusalem. " Witnesses 
in all Judea." A. D. 36-40. 

\ 12. Spread or Christianity with- 
out the Apostles. Cb. 8 : 1-4. 

The Church is brought now to a cri- 
sis when it is ready to break through 
its ancient banks, according to proph- 
ecy. It is in the conflict of the king- 
dom of darkness with the kingdom of 
light, that the latter is to spread 
abroad. Now we mark the advance 
of the Church according to the plan 
indicated by our Lord, ch. 1 : 8. 
Having been "witnesses unto his name 
in Jerusalem, they are next to be wit- 



nesses in all Judea, and in Samaria, and 
unto the uttermost parts of the earth." 
In the language of Tertullian, "the 
blood of the martyrs is to be the seed of 
the Church." The persecution seems to 
have been aimed especially against the 
deacons, and we find Philip going out 
from his charge in the Mother Church, 
to act in quite another capacity, as an 
"Evangelist." The Apostles, how- 
ever, remain behind in Jerusalem, at 
the very time that the advancing 
Christianity is to go abroad among the 
nations. This indicates that for the 
Jews distinctively the prerogative is 
giving way, and the Judaic system is, 
step by step, giving place to that 
which it all along foreshadowed — call- 
ing for a new Apostolate, to the Gentiles, 
and bringing into use the active work of 
the entire membership. 

1. This clause properly belongs to 
the former verse. ^[ Saul. The nar- 
rative takes up the history of Saul, 
and from ch. 13, follows it alone. 
^ Consenting. Not merely consented 
to his death, but was acting in hearty 
concurrence with the murderers, ap- 
proving their conduct. ^ Death — vio- 
lent death — murder. Paul gives his 
own narrative of the case, ch. 22 : 20 ; 
26 : 10. 1 At that time. Literally, 
in that day. This refers to that very 
day and date, and means that there 
was at once a general persecution set 
on foot. It did not stop with Stephen. 
It was not satisfied with his death, but 
aimed at exterminating the hated sect, 
which they saw to be growing so 
alarmingly. ^[ The church. Here first is 
mentioned " the Church at Jerusalem," 
which now was to become scattered so 
as to result in many Churches. As 
yet the growing thousands of disciples 
constituted one Church — the Christian 



172 



THE ACTS OF THE APOSTLES. 



[A. D. 36. 



Church at Jerusalem, f They were all. 
Literally, all were scattered. This only 
denotes the general dispersion, not, 
however, meaning that all actually 
fled, except the Apostles, but substan- 
tially so — as we still read of "the 
Church" there, (vs. 3.) and of the 
Disciples and brethren, ch. 9 : 26-30. 

Throughout the regions [countries) of 
Judeaand Samaria — as is more partic- 
ularly narrated in the subsequent his- 
tory. Except. The direction of our 
Lord had been, "when they persecute 
you in one city,- flee ye to another." 
And it would seem that the twelve 
must have had express direction from 
God to remain amidst the persecutors 
for an express object. Probably it 
was that they might thus guard and 
strengthen the Mother Church, and 
from this ancient seat of the holy reli- 
gion, might set forth an example of a 
regularly constituted Church, from 
which the law should go forth from 
Zion and the word of the Lord from 
Jerusalem, Tsa. 2:3; Micah 4 : 2. 
It would seem, also, that henceforth in 
the active extension of the Church 
among the Gentiles, the old Apostolate 
is to be cast somewhat into the 
shade — and a new Apostolate is to 
be brought forward — that of Paul — 
and that Philip, not one of the twelve, is 
to preach at Samaria, and that a very 
prominent part, also, was to be taken 
by unofficial disciples, who were chief- 
ly instrumental in gathering the first 
Gentile Church at Antioch, ch. 11 : 19, 

20. The same reason that had led to 
a careful filling up of the vacancy 
made by Judas, so as to retain the 
number of twelve while the Church 
was yet confined to the Jews, (ch. 1 : 

21, ) would now warrant this retiring 
of the twelve to the back ground in 
the progress of the Church among the 
Gentiles. They were Divinely appoint- 
ed to stand in the breach — at that post 
of special danger and duty. They 
were charged with foundation-work. 
They had 11 the keys" given them for 
opening the kingdom to the world. 
Their official function was to cease with 
themselves, upon the full establish-, 



mcnt of the Church among the Jews 
and Gentiles. And this crisis of tran- 
sition required them to remain at the 
seat of the ancient dispensation as a 
Divinely constituted authority, to give 
their sanction to the new movement, 
as at Samaria, (ch. 8: 14,) preaching 
the Gospel also in many villages of the 
Samaritans, as Peter and John, (ch. 
8 : 25, ) yet making head-quarters at 
Jerusalem, and missionating also (as 
Peter,) throughout all the Jewish Chris- 
tian Churches, (ch. 9 : 32,) imparting 
the Spirit also, and working miracles, 
for the same great object of laying 
Apostolical foundations for the Church ; 
setting an example, also, of the Apostoli- 
cal work of preaching the Gospel to the 
Gentiles, as Peter at Cesarea, (ch. 10: 
34,) and thus introducing the Church 
of Christ to the world. Besides, they 
take a leading part in the Synod at 
Jerusalem for settling great questions 
at the outstart, (ch. 16.) Now, how- 
ever, a vacancy is soon to occur, not as 
that of Judas by suicide, but by mar- 
tyrdom, in the case of James the broth- 
er of John, (ch. 12 : 2,) and we read 
of no attempt to fill the vacancy as be- 
fore. Now it is made to appear that 
the Apostles, as such, were to have no 
successors. And when another Church 
springs up, besides " the Church at Je- 
rusalem," viz. " the Church at Anti- 
och," we find that this first Gentile 
Church was planted without the Apos- 
tles. While it belonged to Peter, "the 
Apostle of the circumcision," to have a 
vision of " the mystery hid from ages, 
but now revealed unto His holy Apos- 
tles and Prophets by the Spirit," and 
to enunciate with Divine authority the 
great principle that the Gentiles should 
be fellow-heirs, it was reserved for 
" some of" the dispersion — "men of 
Cyprus and Cyrene" — to plant the first 
Church of Gentile Christendom by 
their "publishing as good news the 
Lord Jesus" — while the Apostolic Mis- 
sionary, Barnabas, was sent down thith- 
er by the Church at Jerusalem to re- 
joice with them and join in the good 
work, and carry it forward with Paul, 
, the Apostle of the Gentiles. 



A. D. 36.] 



CHAP. VIII. 



173 



2 And devout men carried Stephen to his burial, and an^so^io. 2 ' 
°rnade great lamentation over him. «sam.a:si. 

3 As for Saul, d he made havoc of the church, entering 9*13; JS* 
into every house, and haling men and women, committed io, : n. and26: 
them to prison. Gai° r i i 1 ^. 9 " 

4 Therefore 6 they that were scattered abroad went every f t^ 3 i"? 13. 
where preaching the word. c" 11 ; i9. : 23 ' 



2. The historian proceeds now, in 
passing, simply to note the honorable 
attention given to Stephen's body, and 
the active persecution carried on by 
Saul. Devout men. These were 
probably such as were Simeon and 
Zacharias, (Luke 1 : 67 ; 2 : 25,) pious 
Jews. They had listened to Stephen, 
but were not yet formally enrolled 
among the Christians. The foreign 
Jews, who attended the Pentecost, are 
so called, ch. 2 : 5. This designation is 
nowhere applied to Christians as such. 
This incident shows that there was a 
class of Jews not yet converted to 
Christ, who held Stephen in high honor 
and regarded him as innocent. Among 
such the seed had been sown which 
would yet spring up, and be gathered 
in by the Apostles, Carried. Lit- 
erally, joined to bear away, (to the 
grave.) ^ Lamentation. This was a 
strictly Jewish practice, which the 
Christians did not approve, and it 
strengthens the inference that these 
devout men were Jews. Literally, the 
rendering is, They made a great beating 
(of the breast) over him. 

3. As for Saul. Literally, But (at the 
same time, or on the contrary,) Saul. 
While these pious Jews were bewailing 
Stephen and joining to give him honor- 
able burial, Saul, on the contrary, was 
making havoc of — literally, tearing to 
pieces, as a ivild beast — the church. The 
burial and the bitter persecution were 
going on the same day.. ^ Entering into. 
Rather, entering, (as an inquisitor, the 
houses,) from house to house. ^Haling 
— dragging. The same term is used by 
John of dragging the net full of fishes, 
(ch. 21: 8.) T[ Women. The sever- 
ity and malice of the persecution are 
here shown, that the women were also 
dragged to prison. 

15* 



4. Therefore. Rather, then — so then 
— connecting with vs. 1, and continu- 
ing the narrative of the persecution, in 
its results for the spread of the Church. 
*j[ Went everywhere — went throughout — 
went about the districts named, vs. 1, 
ch. 11 : 19, &c. Preaching the word. 
Literally, Evangelizing the ivord. Pub- 
lishing it as glad tidings, good news. 
This was not mentioned as any official 
preaching, but only such a joyful pub- 
lishing of the Gospel as belongs to all 
true believers. Here first the Gospel 
is called simply "the Word." 

\ 13. Spread or Christianity in Sa- 
maria, by the Preaching of Phil- 
ip, the Deacon and Evangelist — 
First Conflict of Christianity 
with Paganism — " Witnesses in Sa- 
maria." Ch. 8 : 5-24. 
The history now reaches the actual 
transition of the true religion from Je- 
rusalem to the outside world. Like 
its Master and Head, it "must needs 
go through Samaria." (John 4: 4.) As 
our Lord passed from the Jews to the 
Samaritans, and thence to the Gali- 
leans, so He commanded His Apostles 
to do. ( John 7:1.) This mixed 
people formed the bridge between Jews 
and Gentiles. Christianity must here 
be promulged on the way to all nations. 
The Gospel was to go abroad to the 
ends of the earth by way of Samaria, 
as our Lord in His own labors had 
shown. (John 4 : 3, 4.) -These, with 
whom the Jews had no dealings, and 
who were bitterly hated as a rival sect, 
had nevertheless a mixture in them of 
the ancient covenant people, and form- 
ed thus the connecting link to the out- 
side world. This is now the stepping 
stone to the progress which Christ's 
true religion was to make. 



174 



THE ACTS OF THE APOSTLES. 



[A. D. 36. 



/ch.e:5. 5 Then f Philip went down to the city of Samaria, and 

preached Christ unto them. 
6 And the people with one accord gave heed unto those things 
which Philip spake, hearing and seeing the miracles which he did. 



5. Then Philip. His work as a dea- 
con in Jerusalem was brought to an 
end by the dispersion. Now we find 
him preaching (vs. 12,) and baptizing, 
and elsewhere he is called "the Evan- 
gelist," (ch. 21:8.) It cannot be in- 
ferred from this that the deacon's office 
as such was to preach. 1. Because it 
is not at all included in the reasons for 
their appointment, but the very oppo- 
site is the case. Ch. 6:3, 4. They 
were appinted to serve tables, that so 
the Apostles might give themselves con- 
tinually to prayer and the ministry of 
the word. 2. It cannot be shown that 
the other deacons preached. 3. The 
difficulty is settled when we find that he 
was an "evangelist" as well as a deacon, 
and this office is recognized. Eph. 6 : 11. 
The term used for Philip's preaching 
here is that which is commonly used 
of official preaching, though it might 
refer to that "evangelizing" just be- 
fore spoken of as done by all the Dis- 
ciples. ^[ The city of Samaria. Rather, 
A city of Samaria. This is understood 
by some as meaning the city of Sama- 
ria, but in John, ch. 4 : 5, it means 
more properly "a city of Samaria," as 
Shechem, Sychar, now Nablous, be- 
tween Mount Gerizim and Mount Ebal. 
There Christ Himself had sown the 
good seed, in the conversation with the 
woman of Samaria at the well of Jacob. 
See Notes on John, ch. 4, and Appendix. 
This people was a mixed race, consist- 
ing partly of the Israelites remaining 
there after the captivity of the ten 
tribes, and partly of the Assyrian col- 
onists sent there to supply the place of 
the captives ; or, as some think, they 
were entirely heathen, consisting only 
of the Assyrians. 2 Kings 17 : 24. They 
had circumcision. The Apostles had 
at first been strictly forbidden to enter 
into any city of the Samaritans. (Matt. 
10 : 5.) But now, this was the path 
which Christianity was to take in pass- 
ing out beyond Jerusalem. This peo- 



ple formed a connecting link between 
the Jews and the heathen. And so 
we find a Hellenistic Jew, and not one 
of the Hebrews, sent down to them. 
\ Preached Christ. As Thilip is ex- 
pressly called an evangelist (ch. 21 : 8, ) 
as well as a deacon, (ch. 6: 5,) there 
is, of course, no propriety in supposing 
that it belonged to the office of deacon to 
preach ; but that he did this as an evan- 
gelist. Here the work goes forwai'd, 
not under Apostles, but an Evangelist. 
He preached, or heralded Christ, an- 
nouncing that the Messiah had come, 
and that Jesus of Nazareth was He. 
The Samaritans, we find from our 
Lord's interview, (John 4:25,) were 
expecting the Messiah as the Great 
Prophet promised to come ; and though 
they hated the Jews so as to have no 
common dealings with them, and had a 
separate and rival worship on Mount 
Gerizim, yet Christ Himself had 
"preached Christ" to them, and had 
gathered the first fruits of a harvest 
which His Apostles were to reap. (J ohn 
35, 38.) Here, in the progress of the 
Gospel beyond Jerusalem and Judea, 
we find the way opened, and the first 
great step taken in the development of the 
universal Christian Church. Note. — 
The preaching of Christ is the sum of 
the Gospel message. 

6. This remarkable success of Phil- 
ip's preaching would indicate such a 
preparation as had been made by 
Christ's evangelizing work among 
them. ^ The people — (the multitude — 
the mass) — gave heed — attended to, as 
Lydia did to Paul, when her heart was 
opened, (ch. 16 : 14,) and this they 
did with one accord— generally, and with- 
out jarrings. The term here used is 
that so commonly employed in the 
early chapters, seeming often to refer 
to a public assembling. 1 Those things 
— the doctrine of Christ and his salva- 
tion, f Hearing. Lit., In the hearing 
— as they were hearing and seeing. 



0 



A. D. 36.] 



CHAP. VIII. 



175 



7 For 5 unclean spirits, crying with loud voice, came s Markl6:17 - 
out of many that were possessed with them : and many 

taken with palsies, and that were lame, were healed. 

8 And there was great joy in that city. 

9 But there was a certain man, called Simon, which 
"beforetime in the same city h used sorcery, and bewitched ftch - 13:6 - 
the people of Samaria, 1 giving out that himself was some <ch - 5:36 - 
great one : 

10 To whom they all gave heed, from the least to the greatest, 
saying, This man is the great power of Glod. 



7. For. Lit., For from many who 
had unclean spirits, &c, they came forth. 
They were convinced by these miracu- 
lous proofs, John 3:2. \ Crying — as 
they did when they bore witness to 
Jesus as the Christ, the Son of God, 
Mark 3:11; Luke 4 : 41. Sometimes 
they cried out with rage, see Mark 1 : 
26 ; 9 : 26. Palsies —paralyzed. 
Here two very severe disabilities are 
distinguished from demoniacal posses- 
sions. This, and other similar passa- 
ges, disprove the theory of some, that 
the demoniacal possessions of the New 
Testament were nothing more than 
diseases. 

8. Great joy. Lit., There became, or 
came to be, great joy. It was the joy 
predicted by our Lord in His charge to 
the Disciples, as He looked forward 
from His own planting in Samaria to 
their present reaping, when " both he 
that soweth and he that reapeth may 
rejoice together." See John 4 : 36, and 
Notes. It was now the beginning of 
the joy of tabernacles, at that great 
harvesting of the outside world that 
was here only initiated. It was joy 
in believing, as a fruit of the Spirit. 
Gal. 5 : 22 ; Rom. 15 : 13. 

This brings us to a new feature 
in the History — the first conflict of 
Christianity with Paganism. 

The narrative now brings to view 
the fact that the kingdom of darkness 
is always found rallying in opposition 
to the kingdom of light. And as it 
was with the magicians in Egypt 
against Moses, so is it yet with this 
magician against Philip — there is a 
strenuous effort to destroy the good, 



or to make a trade of doing the same 
with their enchantments. 

9. Simon. This man is supposed by 
Neander to be the same as is mention- 
ed by Josephus ; but more likely, ac- 
cording to the account of Justin Mar- 
tyr, he was one born in Samaria, who 
studied philosophy at Alexandria, and 
practiced magic arts. In the Apos- 
tolic times such sorcery or divination 
was rife thereabouts, probably on ac- 
count of the prevalent expectation 
that some " great power of God" was 
to arise about that time in the East. 
So at Ephesus, (ch. 19 ; 13.) He is 
said by the Fathers to have originated 
the Gnostic and other heresies. And so 
Elymas, (ch. 13 : 6.) f Before time. 
Lit., who was there before in the city — that 
is, before Philip's arrival there. He was 
already on the ground, and was pre- 
occupying the minds of the people, 
f Used sorcery — payevuv — practicing 
magic — acting the part of a magician. 
The Magi were a class of wise men, 
sages, philosophers of the East, Per- 
sians, Chaldeans, or others, as those 
who were led to worship the infant Je- 
sus. But this Simon, called Magus, 
was rather a magician — skillfully 
imposing on the people, Bewitched. 
Rather, Confounded — amazed — startled. 
% The people. Rather, The nation. It 
would seem that he may have been a 
wandering juggler, only not without 
learning and skill. The Samaritans 
were looking for some new revelations 
at Christ's coming, John 4:26. ^ Giv- 
ing out. Lit., Saying that himself was 
some one great — some great personage, 
such as was commonly expected. 

10i The people were all giving at- 



176 



THE ACTS OF THE APOSTLES. 



[A. D. 36. 



11 And to him they had regard, because that of long time he had 
bewitched them with sorceries. 

12 But when they believed Philip preaching the things 
k oh. i:3. k concerning the kingdom of God, and the name of Jesus 
Christ, they were baptized, both men and women. 
13 Then Simon himself believed also : and when he was baptized, 



tention to Simon, and were believing 
in him as a sort of Incarnation of God, 
and this on account of his wonderful 
works, that seemed to them preter- 
natural. But when Philip came for- 
ward and confronted all such jugglery 
l;y working real miracles, they all gave 
heed to him in preference, (6, 7, and 
12.) ^[ From the least. So universal 
was the success of Simon's sorceries, 
in carrying away the people of all 
classes and ages. The great power 
of God. Whether this title was drawn 
from the philosophy of Alexandria, 
which spake of the Logos, and Sophia, 
and Dunarms, (the latter term here 
used,) or whether, as some hold, this 
refers^ to the Samaritan belief of a 
great angel, whom they called " the 
power of God," is not necessary to de- 
termine. It is plain that they regard- 
ed him as some one possessed of Divine 
power, somewhat answering to the 
common expectations of the Messiah. 
It is recorded by the Fathers that Si- 
mon claimed to be the Logos, the Par- 
aolete, &c. 

11. Had regard. Lit., Gave heed — 
attended to — the same term as is used 
in vss. 10 and 6. This is here repeat- 
ed to give the reason why they had, up 
to this time, been followers of Simon — 
namely, that he had for a long time 
confounded them, (vss. 9, 10,) and his 
undisturbed sway for so long a period 
had established him firmly in the pub- 
lic confidence. ^ Sorceries. Literally, 
Magics. 

12. But. This spell, however, was 
broken by the arrival of Philip. This 
heathenish delusion, under which they 
lay, was dissipated now, by their be- 
lief in Philip and his works and doc- 
trines. They were led to distinguish 
between the counterfeit and the true. 
1[ Preaching. Lit., Evangelizing — pub- 
lishing as glad tidings— Me things con- 



cerning the kingdom of God — namely, 
the advent of Christ to set up His 
kingdom, and the principles of His 
peaceful and spiritual reign, (ch. 1:3.) 
The Samaritans expected a Restorer, 
whom they spake of as "the Saviour 
of the world," (John 4 : 42.) The 
name. His preaching was a proclama- 
tion of the glorious name of Christ 
— "Jesus," meaning Saviour, and 
"Christ," meaning Messiah, or anoint- 
ed. His Person and offices were set 
forth, and His Gospel in which He 
makes Himself known. Philip preach- 
ed the "Name" into which they were 
to be baptized. And now having sig- 
nified their faith in "this Name," 
they were led to express and con- 
fess it openly in the ordinance of 
baptism. T Both men and women. 
Unlike the rite of circumcision, which 
could be administered only to males, 
the Gospel ordinance extends to both 
sexes, as the system is intended to bo 
universal, and to embrace all mankind, 
" where there is neither male nor fe- 
male, but all are one in Christ Jesus." 
Observe. — These Gentiles, so called, 
were much more ready to embrace the 
Gospel than the Jews. "We shall note 
this feature of things, and while Christ 
is all along to be preached first to the 
Jews, they are the last to embrace 
Him, and at length they are rejected. 
• 13. Simon. Lit., And Simon also 
himself believed, as well as the multi- 
tude who were, up to this time, his 
followers. This is plain proof of Phil- 
ip's wonderful works, that this sor- 
cerer, with all his magic arts, should 
express his belief in Philip's doctrines 
and powers, so far as to make an open 
confession of Christ's name. Of course, 
there was no real faith in Chrijst. 
If He continued. Rather, he was clean- 
ing to him — in close discipleship, adher- 
ing to him. Perhaps his first impulse 



A. D. 36.J 



CHAP. VIII. 



177 



he continued with Philip, and wondered, beholding the 

f miracles and signs which were done. l%tf'$£Lu£ 

14 Now when the apostles which were at Jerusalem 

heard that Samaria had received the word of G-od, they sent unto 
them Peter and John : 

15 "Who, when they were come down, prayed for them, lchm 2:3S . 
1 that they might receive the Holy Ghost : mch- 19:2 . 

16 (For m as yet he was fallen upon none of them : only ch M 2:3s! 8:19, 
n they were baptized in °the name of the Lord Jesus.) » 9 <*.io:48,and 



was to cover his defeat by this means. 
Or he clearly saw that Philip was pos- 
sessed of wonderful powers, which he 
could not command, and he may have 
hoped to get some insight into the 
secret, as he wondered, beholding. — 
Lit., And beholding the signs and great 
miracles which were done, he was con- 
founded — just as others had been by 
his pretended miracles, (vss. 9, 11,) 
where the same word is used. In Si- 
mon there was only an apparent be- 
lieving. It was professed, and we 
oannot see the heart, nor can we go 
further than a credible profession. It 
is plain that his was a mere animal 
excitement, and no inward spiritual 
faith. He was moved merely by the 
signs and wonders, and he was one of 
those to whom Christ would not com- 
mit himself as entitled to any confi- 
dence, (John 2 : 24.) He professed 
his faith in a system which he could 
not dispute nor rival, hoping perhaps 
to make capital of it in his own way. 

14. The apostles which were at Jeru- 
salem. Attention is here called to the 
fact that the twelve were all there ; 
and that this is a feature of affairs to 
be noted, as before, (vs. 1,) and in ac- 
cordance with the plain design of God. 
Now, behold, under the Gospel, the 
Jews have dealings with the Samari- 
tans. Samaria. That is, the Sa- 
maritans — the people of Samaria. The 
wonder was that they who were so 
hostile and hateful to the Jews had re- 
ceived the Gospel, though at first 
Christ himself had charged the twelve 
not to enter into any city of the Sa- 
maritans with the Gospel message, 
Matt. 10 : 5, 6. They saw that now, 
indeed, the true religion had broken 



over the ancient banks, and that in 
this passage of the Gospel to Samaria, 
a most important event had taken 
place toward its universal progress. 
TT Had received. That is, joyfully. ^They 
sent. This delegation of two Apostles 
was plainly to give this movement 
their Apostolic recognition and sanc- 
tion as the authorized founders of the 
Church, and as bound to enter this 
open door, and to show that the old 
barriers between Jews and Samaritans 
were broken down by this religion of 
love. They came to supervise the pro- 
gress of Christianity under Philip. 

Peter and John. The two Apostles 
who wrought the first Apostolic mira- 
cle, (ch. 3:1.) They who had follow- 
ed Christ to His trial, now follow Him 
to His reward. Observe. — Peter was 
sent by the body of Apostles. Hence 
he could not have been chief or pri- 
mate, as the Romanists assert. He 
opened the door to those at Pentecost, 
so also here. This is the last we read 
of John in the Acts. 

15. When. Rather, having come 
down. ^[ Prayed. This would seem 
to have been suggested by what they 
saw on their arrival. This was not 
any exclusive Apostolic act, or in ex- 
ercise of any special Apostolic author- 
ity. It was in virtue of their common 
Christian office-work to pray. In vs. 
17, they lay on their Apostolic hands. 
But they sought the power of God 
upon them — in extraordinary spiritual 
gifts. This is what is meant by their 
receiving the Holy Ghost, vs. 17. 
T[ That — with this purport and object 
they prayed. 

16. This verse is a parenthesis in 
the sense. For as yet. The Holy 



178 



THE ACTS OF THE APOSTLES. 



[A. D. 36. 



^6:6, and yj p j ai(i they t ^ r on them, and they 

Heb.6:2. received the Holy Ghost. 

18 And when Simon saw that through laying on of the apostles' 
hands the Holy Ghost was given, he offered them money. 

19 Saying, Give me also this power, that on whomsoever I lay 

hands, he may receive the Holy Ghost. 
ie^Kin 0 g : s 8 5: 20 But Peter said unto him, Thy money perish with 

r ch. 2: 38, and 

thee, because nhou hast thought that r the gift of God may 
io : and a: p urc hased with money. 



Ghost had not yet fallen upon them 
in any visible manifestations, such 
as were at Pentecost and were soon 
after this, apparent, (vs. 18.) They 
seem generally to have been converted, 
(vs. 12,) but not to have received the 
extraordinary gifts which were impor- 
tant to attest their religion among un- 
believers. Y Only. This is all, though 
commonly the two things went togeth- 
er. ^ They were baptized. Rather, they 
stood baptized, or had gotten baptized. 
This was their case. They continued 
thus and no more, as regards any 
miraculous gifts, ch. 9 : 17, 18 ; 10 : 
47; 11 : 17; 19: 5, 6. ^ In the name. 
Rather, into {unto) the name — unto a 
professed union with Him — embrace of 
His doctrines, and subjection to His 
authority. 

17. Then laid they. This was done 
after prayer, as in ch. 13:3; and the 
inference is plain, that of itself it con- 
veyed no grace, but was symbolical of 
a Divine impartation which was to be 
expected in answer to prayer. It was 
not to do what Philip could not, but 
rather to give the work their recogni- 
tion and sanction, as founders of the 
Church. It was no ordinance of "con- 
firmation," as a completion of baptism, 
here or elsewhere. They received 
miraculous gifts — perhaps that of 
tongues, or of working miracles, or of 
prophecy, as an immediate result of 
the laying on of hands. 

18. Simon saw, vs. 9. The effects 
were such as could be seen, and of course 
the spiritual gifts are not here meant. 
He had seen the miracles, and was awed 
by them into a kind of outward belief. 
But now seeing that this wonder-work- 
ing power could be transferred, he, at 



once, without waiting to present him- 
self for this laying on of hands, of- 
fered the Apostles money — thinking 
that they would make merchandise of 
it, as he desired to do, thus judging 
the Apostles by himself. He evident- 
ly hoped, by falling in with this sys- 
tem, to make capital of it in his way, 
and practice it only as a higher sort of 
jugglery. ^[ Money. Literally, moneys 
— probably a liberal amount; for he 
saw how he could make large amounts 
by this means. From this mercenary 
proposal has the name of Simony been 
applied to the traffic in Divine things 
— as the sale of livings in the Church, 
and Church offices and prerogatives 
— though this proposal to buy and sell 
the Holy Ghost is very different. 

19. To me also — in common with 
yourselves, that I may exercise the 
gifts as you do. T That on whomso- 
ever. He wishes to purchase the pow- 
er of imparting these miraculous gifts 
to whomsoever he pleased. 

20. Thy money. Literally, thy silver 
toith thee be for destruction. This was 
said as the reply to his impious pro- 
posal. Rather than that we should 
entertain such a base and heinous 
thought as trafficking in this Divine 
gift, thy money and thyself be ac- 
cursed ! See Deut. 7 : 26 ; Josh. 7 : 
15, 24. But it is plain that this was no 
absolute imprecation, but is qualified 
by vs. 22. " Repent therefore," &c. 
^[ Because. This is the iniquity— that he 
was thinking so blasphemously of the 
Holy Ghost, as to suppose and inti- 
mate by his offer, that what was so 
essentially a free gift, could be pur- 
chased with money, and that God's 
free gift of the Holy Spirit could be 



A. D. 36.] 



CHAP. VIII. 



179 



21 Thou hast neither part nor lot in this matter : for thy hear* 
is not right in the sight of Grod. 

22 Repent therefore of this thy wickedness, and pray 

G-od, 8 if perhaps the thought of thine heart may be for- 2??™: 2^5'. 
given thee. 

23 For I perceive that thou art in 1 the gall of bitterness, ' Heb - 12 :15 - 
and in the bond of iniquity. 



bought with man's filthy lucre — think- 
ing God to be altogether such an one 
as himself. 

21. Part nor lot. Thou hast neither 
part (possession) by purchase, nor by 
lot — by inheritance or free gift. You 
neither got it by buying nor by lot. 
The Apostle thus declares Simon's utter 
separation from these Divine things, 
though he had been baptized and was 
professing experience of them. ^ In 
this matter. Literally, in this word, or 
interest, i. e. of the Holy Ghost. The 
Apostle was Divinely enabled to under- 
stand his true character, as in the case 
of Ananias and Sapphira. ^ For. He 
gives as a reason the real state of Si- 
mon's heart, as he was enabled to un- 
derstand it. " For with the heart man 
believeth unto righteousness." ^ Right. 
Correct — rightly disposed, ^ In the sight 
of God. As God sees it — in His pres- 
once and estimation. 

22. Repent therefore. Even for Si- 
mon, with all this profane and blasphe- 
mous suggestion, there was room for 
repentance. Hateful and horrid as 
was his misconception of the truth, the 
Apostle exhorts him to immediate re- 
pentance. His awful state is given as 
the reason for his repentance of his 
wickedness. Why it was not allowed 
to Ananias and Sapphira, we know not, 
except that their light was greater and 
their damage done to the Church was 
more serious. Theirs was pronounced 
"a lie unto the Holy Ghost." This 
was a thought of the heart derogatory 
to the Holy Ghost. Both were under 
tho temptation of money. Of this. 
Lit., from this — calling attention to 
this wickedness as an enormity to be 
repented of before God. ^ Pray God. 
Beseech, entreat God. The Apostles 
could not grant him absolution or for- 
giveness. They never claimed to do 



it, as their pretended successors pro- 
fanely do. They exhorted Simon to 
pray earnestly to God for it ; and they 
clearly intimate to him that the result 
lies with God alone, and they could 
not even assure him that forgiveness 
would be granted at his prayer. If If 
perhaps. This expression denotes un- 
certainty, yet with some ground for 
expecting a favorable result, ch. 17 : 
27 ; Mark 11 : 13. This form of ex- 
pression was used, it would seem, as 
suited to Simon's presumption that he 
who had thought that the gift of God 
could be purchased with money, might 
not think now that it could be pur- 
chased or earned with prayer. ^ The 
thought — the device — purpose — including 
all his presumptuous intent, as show- 
ing also the depraved state of his 
heart. 

23. For I perceive. Lit, for unto 
gall of bitterness and bond of iniquity I 
see thee being. This is given as the 
l'eason why he should at once repent ; 
not as though for this sin alone, but to 
repent as he had not yet heartily done, 
for all his sin. The Apostle was di- 
vinely enabled to perceive or see this to 
be the state of his heart before God. 
Steir takes it to be the Apostle's pre- 
diction of Simon's career in future. 
"I see thee being for (becoming) gall of 
bitterness, (to others a poisonous influ- 
ence,) and bond of iniquity, (a source of 
iniquitous combination, or a centre of 
evil associations.)" Butit is more pro- 
bably the Apostle's inspired view of his 
present case, "fl" Gall of bitterness. The 
gall, which is the essence of bitterness. 
The poison of serpents was regarded 
by the ancients as seated in their gall. 
The expression would therefore denote 
his natural and total corruption, Rom. 
3:14. If Bond of iniquity. Tyndale and 
Cranmer read it — u full of bitter gall, 



180 



THE ACTS OF THE APOSTLES. 



[A. D. 36. 



Ex G ^a 0:7 " 17, 24 Then answered Simon and said, n Pray ye to the 
i&Jm-o. "Lord for me, that none of these things which ye have 
James 5^16. spoken come upon me. 

25 And they, when they had testified and preached the 
word of the Lord, returned to Jerusalem, and preached the gospel in 
many villages of the Samaritans. 

26 And the angel of the Lord spake unto Philip, saying, Arise, 



and wrapped in iniquity." This latter 
clause has reference to Satan's power 
over him, 2 Tim. 2 : 26 — in the bond- 
age of evil — taken captive by Satan 
at his will. Simon, therefore, was as 
yet unregenerate. Even Apostolic bap- 
tism, we see, was not regeneration. — 
Josephus speaks of one Simon as a 
magician after this ; and tradition 
makes this Simon to have been the 
author of the Gnostic heresy. 

24. Pray ye — instead of myself. 
Having no idea of prayer as a Chris- 
tian exercise, and only impressed with 
the Apostles' power with God, he nat- 
urally enough thinks their prayer will 
avail more than his. This is the spirit 
also of Papal superstition, which de- 
pends on the intercession of ecclesias- 
tical superiors, and is ready even to 
buy their prayers for money. ^ That 
none. He will have them pray, not 
" that the thought of his heart maybe 
forgiven him," but that the punishment 
of his sin may not come upon him. 
He cares only to escape the damage 
he may have incurred. All his views 
are mercenary to the last that we read 
of him. (1) Sinners must pray for 
themselves. (2) They must pray for 
forgiveness of sin, as well as for deliv- 
erance from punishment. God would 
have us to be moved by the terrors of 
the Lord, but we must have a sense 
of sin such as will lead us to Christ, 
and make us rejoice in His salvation. 

25. And they — That is, Peter and 
John without Philip. When they had 
testified. Literally, having testified — 
borne witness to the word of the Lord 
— or, promulgated it as a witness or 
testimony. See on ch. 2 : 40. f And 
preached. Lit., having spoken the word 
of the Lord. If And preached the Gos- 
pel, &c. Lit., And evangelized many 
villages of the Samaritans. This may 



refer to their preaching on their way 
back to Jerusalem, or to what they did 
after their return. Observe. — Luke 
records (Luke 9 : 52,) that the same 
John, on entering a village of the Sa- 
maritans and being rejected, proposed 
to call down fire from heaven upon 
them, as Elias did. But one of the 
Parables in which Christ had best de- 
lineated Himself, was that of the Good 
Samaritan, who wrought good deeds 
to ruined man, when bigot, priest, and 
Levite turned aside from him. 

§ 14. Spread of Christianity beyond 
the Holy Land — Ethiopian Eu- 
nuch — Ceremonial Disabilities 
removed. Ch. 8 : 26-40. 

0 

The progress of Christianity is still 
onward, traveling in the very path 
marked out by Christ Himself, and in- 
dicated also by the prophets. Having 
passed from Jerusalem to all Judea 
and Samaria, it now advances beyond 
the Holy Land, and takes another step 
towaid the uttermost parts of the earth. 
Isaiah had prophesied also of this latter 
time, when the devout Eunuch, who had 
been excluded as a class from the con- 
gregation of the Lord, should no longer 
say, " I am a dry tree," but should be 
made a member of a great and blessed 
family, (Isaiah 56 : 3, 4.) 

26. And the angel. Lit., an angel. 
The Apostles having departed, this 
Divine messenger addressed Philip. 
The ministration of angels is elsewhere 
employed in the outset of the Church, 
ch. 5 : 19 ; 10 : 3 ; 12 : 7 ; 27 : 23. This 
occurred in Samaria. A special com- 
mand was necessary for Philip to go on, 
so soon beyond Samaria. ^ Arise. 
Rise up — with reference to going for- 
ward to a further work. Go. Pro- 
ceed— journey onward from Samaria, 



A. D. 36.] 



CHAP. VIII. 



181 



and go towards the south unto the way that goeth down from Jeru- 
salem unto G-aza, which is desert. 

27 And he arose and went: and, behold, x a man of * Ze i> h - 3:1 °- 
Ethiopia, an eunuch of great authority under Candace queen 
of the Ethiopians, who had the charge of all her treasure, 
and y had come to Jerusalem for to worship, v John 12: 2 °- 



^Towards the south. This was the course 
which Philip was to take to strike the 
road from Jerusalem to Gaza by a short- 
er way than through Jerusalem. Gaza 
was about sixty miles south-west from 
Jerusalem. It was a very ancient city, 
mentioned in Gen. 10 : 19, a city of 
the Philistines, lying on the confines 
of Egypt and at the end of the desert 
route from Cairo, not far from the 
coast, near Askelon ; and one of the 
five chief Philistine cities. Samson 
carried away its gates. Judges 16 : 2, 3. 
1[ Which is desert. Rather, it is desert, 
or this is desert, (not the desert one.) This 
is added to designate this particular 
road that led from Jerusalem to Gaza. 
It may have been added by the angel, 
and if so, it was to describe to Philip 
the road on which he would find the 
eunuch. Or, if inserted by Luke, it 
would signify to the reader the kind of 
road where the event occurred, yet not 
necessarily to distinguish it from other 
roads thither. Dr. Robinson has re- 
marked that one of these roads, viz., 
through Wady El Musurr to Eleuther- 
opolis and thence to Gaza, does pass 
through desert — that is, through a tract 
of unsettled country inhabited only by 
the nomadic Arabs. It is plain that 
Gaza is not referred to as desert, since 
it was the road that was to be described 
as the scene of Philip's labor, and not 
the city ; and it would be nothing to 
the purpose in this brief instruction to 
Philip to tell him that Gaza was desert, 
since he was not to go to Gaza but only 
to the road that led thither. Besides, 
Gaza was not destroyed till about the 
time of the destruction of Jerusalem, 
and after the date of this history. 

27. Philip obeyed the very letter of 
the command. T[ And behold. As 
much as to say, though this road was 
" a desert one," where he could scarce- 
ly have expected to meet any traveller, 
16 



behold this Ethiopian. Literally, a man 
— an Ethiopian. This country was the 
ancient Cush of the Old Testament, and 
corresponds with the district now known 
as Nubia, together with the adjoining 
parts of Abyssinia. If An eunuch. As 
this man was an officer of state to a 
female sovereign, it is most probable 
that this term is intended to designate 
a literal eunuch. Throughout the East 
it was customary to employ such mu- 
tilated men as attendants of females, 
and such is the custom still. It often 
means a chamberlain, or state officer, 
and is thought by many to mean this 
here ; especially as, according to the 
law, Deut. 23 : 1, an eunuch was ex- 
cluded from the congregation of the 
Lord. But it may include both mean- 
ings. He was probably a state officer 
and an eunuch, as was often the case. 
He was also a Gentile proselyte, as Ave 
suppose; possibly a foreign Jew. Baum- 
garten thinks that there is no difficulty 
in supposing that so zealous a Gentile 
was admitted into the congregation of 
Israel, even against the letter of the 
law, as was indeed the case in the in- 
stance of Ebed-melech, the Ethiopian. 
Jer. 38 : 7-13 ; 39 : 16-18. But may 
he not have been "a worshiper of 
God," as Cornelius was "a devout man" 
in that sense, though excluded by this 
physical disability, as the uncircumcised 
Gentiles were. — This event is introduced 
just here in the history as another impor- 
tant step in the breaking down of the 
old partition walls. It was now to be 
shown that not only distinctions of na- 
tion, as in case of Samaritans, were to 
be no longer any barriers to admission 
into the Church, but those physical 
disabilities which had excluded per- 
sons under the old economy were not 
to be a bar to Christian privileges. 
Isaiah (56 : 3,)foreseesthis very state of 
things when "the eunuch shall no 



182 



THE ACTS OF THE APOSTLES. 



[A. h. 36. 



28 Was returning, and sitting in his chariot read Esaias the 
prophet. 

29 Then the Spirit said unto Philip, Go near, and join thyself to 
this chariot. 

30 And Philip ran thither to him, and heard him read the prophet 
Esaias, and said, Understandest thou what thou readest ? 

31 And he said, How can I, except some man should guide me '( 
And he desired Philip that he would come up and sit with him. 



longer say I am a dry tree," but shall 
be introduced to higher household 
relations in the family of Christ, bet- 
ter than the relation of sons and daugh- 
ters. Hence, he is expressly distin- 
guished by Isaiah from "the son of a 
stranger," as of a distinct class. \ Of 
great authority. & potentate — an officer 
of high rank and power. ^ Candace. 
This was the royal name of the Ethio- 
pian queens in the island of Meroe, in 
the upper Nile, as " Pharaoh" was the 
name of the kings. T[ Who had the 
charge. Literally, who loas (upon or) 
over. ^ All her treasure. This is a 
Persian term, applied to royal treas- 
ures. Tf Had come to Jerusalem to wor- 
ship — and from this we infer that if a 
Gentile, he was at least a "devout 
Gentile." He had probably been up 
to one of the great festivals at Je- 
rusalem. *[[ Was returning. He was 
on his way home to Egypt, and the di- 
rect route was then probably, as it is 
now, by way of Gaza, and the short 
desert route of twelve days to Cairo. 
Tf In ?iis chariot. Of course, therefore, 
he had attendants suited to his rank. 

Esaias. The prophecy of Isaiah. 
He was probably reading the Greek 
translation, as the Septuagint was com- 
monly used by the Jews in foreign 
countries, and was made in Egypt. 

29. The Spirit. This was more than 
an inward influence. It was a person- 
al communication, which Philip would 
recognize as such ; just as in vs. 26, 
it was "an angel of the Lord." He 
was conscious of being instructed by 
the Holy Spirit to do this particular 
thing. Go near and join thyself — go 
unto and cleave to this chariot. The 
idea is expressed that he should go up 
to the chariot and attach himself to it. 



Observe.— Now that the Gospel is to 
go abroad to the world, the Spirit of 
God appears prominently as the per- 
sonal Dispenser of affairs on earth. 
It is "the ministration of the Spirit." 
See John 14; 2 Cor. 3 : 8. 

30. Ran thither. Some suppose that 
it was at the junction of the road from 
Samaria with the road from Jerusa- 
lem, that Philip came upon the chariot, 
and was instructed at the moment of 
his coming in contact with it. The 
eunuch had probably seen something 
of the persecutions in Jerusalem, and 
heard of the controversies about Jesus 
as Messiah, and was likely enough 
searching the Messianic passages. 
^ Heard him read. It was common at 
the East to read aloud even in private. 
^ Understandest thou. Literally, Yea, 
but knoxoest thou what thou readest? 
The two verbs here used are closely 
allied, one being a compound form of 
the other, making it thus more ex- 
pressive. 

31. Hoio can I. Literally, for hoto 
could I? — hoiv would I be able? It is a 
reason given to the negative implied 
in the question preceding ; and it is 
given in a tone of humbleness and 
teachableness. T[ Guide me. Lite- 
rally, lead me in the way. Little did 
he dream that God was ready to guide 
him by " an angel," and the Spirit. He 
seems to intimate his hope that this 
stranger may be the very guide he 
needs. Doubtless the mind of the eu- 
nuch was prepared by the same Spirit 
who directed Philip to him. If He de- 
sired. This is the verb from which the 
term "Paraclete" is taken. It means 
to call to one's side and aid. This re- 
quest shows plainly his desire to know 
the truth, and his anxiety to be in- 



A. D. 80.] 



chap. vni. 



183 



32 The place of the scripture which he read was this, 

2 He was led as a sheep to the slaughter; and like a lamb sls a. 53 = 7,8. 
dumb before his shearer, so opened he not his mouth : 

33 In his humiliation his judgment was taken away: and who 
shall declare his generation ? for his life is taken from the earth. 

34 And the eunuch answered Philip, and said, I pray thee, of 
whom speaketh the prophet this ? of himself, or of some 

other man ? 

35 Then Philip opened his mouth, a and began at the c a h L ^ 2 2 8 4 . :27 - 
same scripture and preached unto him Jesus. 

36 And as they went on their way, they came unto a certain 



structed. "Then shall ye know, if ye 
follow on to know the Lord. His go- 
ing forth is prepared as the morning." 

32. The place. Now the passage of 
the Scripture which he was reading tvas 
this — or, the section of the Scripture which 
he read teas this. The quotation is al- 
most word for word from their Greek 
version of Isa. 53 : 7, 8. \ He was 
led. That is, the servant of Jehovah 
— the Messiah — as was admitted by 
the Jews before the coming of Christ. 
But after Christ came they sought to 
refer it to divers persons, and to any 
other than Christ. This passage de- 
scribed prophetically the voluntary 
sufferings of Christ, and not merely His 
uncomplaining submission. 

33. In his humiliation, &c. Our ver- 
sion of the Hebrew is, " He was taken 
from prison and from judgment," 
which might be rendered, " from or 
through violence and punishment, he 
was taken away." This is substan- 
tially the sense as given here, while 
the idea is expressed that in the hu- 
miliation (contempt or ignominy) which 
He suffered, all justice was denied Him 
at His trial. If And who shall declare, 
&c. Who shall properly describe the 
wicked, " untoward" generation among 
whom He lived ? — the impiety of those 
Jews who persecuted Him to the death? 
Others think it was a call for witness- 
es to His character at the trial. Tf For 
his life. Their wickedness was such 
as to seek His life, and not be satisfied 
till it was taken away. 

34. The eunuch's desire was to 
know to whom this passage referred. 
This was, indeed, the vital point in the 



controversy of that time, whether these 
and such like prophecies referred to 
Jesus as the Messiah, or to some othe* 
person. The Jews had held that they 
referred to the Messiah before Christ 
came. But when He came, and they 
were pressed with these predictions as 
fulfilled in Christ, they sought to in- 
vent other applications, as to Isaiah 
and to the Jewish people. The eu- 
nuch asks if the reference could have 
been to Isaiah, or to some other per- 
son. 

35. Philip, of course, pointed out 
the reference to Jesus as the Messiah, 
and went on from this to other passa- 
ges of the Old Testament, showing that 
" the testimony of Jesus is the spirit 
of prophecy." f Preached unto him. 
Lit., Evangelized to him Jesus — preach- 
ed to him the good tidings of Jesus, 
showing that Jesus of Nazareth was 
such an one as the prophecy contem- 
plated, and that He was the fulfillment 
of all these Messianic predictions. 
Thus it is that sincere inquirers after 
Divine truth will be furnished with 
Divine helps suited to their case. 
When men are prepared by the Spirit 
for the embrace of His truth, other 
men or means are directed by the same 
Spirit, to give them the needed light. 

36. A certain water. Literall} 7 , Som.ii 
water. As the road was "desert" — 
and for the most part destitute of 
water, their coming upon this water 
suggests to the eunuch the opportuni- 
ty of professing his faith. But how 
did the eunuch know of baptism as 
necessary ? In the previous context 
of this verse which the eunuch was 



184 



THE ACTS Of THE APOSTLES. 



[a. d. a& 



water: and the eunuch said, See, here is water; b what 
doth hinder me to be baptized ? 

37 And Philip said, °If thou believest with all thine 
And he answered and 



c Matt. 28 : 19. 
Mark 1G : 16, 

john6-:C9. :1 and heart, thou mayest 

9: 35-38, and 11: Heve that J esug Christ | Q the g 0Q Qf Q.^ 

i John 2 "; is, 38 And he commanded the chariot to stand still 

and 5: 5-13, ' 



said, d I be- 



and 



they went down both into the water, both Philip and the 
eunuch ; and he baptized him. 



reading, and which Philip would be 
led to expound, is a distinct reference 
to baptism, and even to the mode of it. 
"So shall He sprinkle many nations," 
ch. 52 : 15. This is a natural way of 
accounting for the eunuch's request, 
and Philip would not surely have used 
a mode contrary to that marked out 
in the prophetic passage. Dr. Thom- 
son of Syria says — " The Wady Surar, 
which flows during the summer, was 
entirely dry in the month of April, at 
which time the transaction took place, 
[ suppose. I know of no brook on 
the route from Bethshemesh to Gaza, 
but there maybe one." — The Land and 
the Book, p. 310. 1 See here. Lit, 
Lo, water — as if it was an unexpect- 
ed sight. But the means for obey- 
ing Christ's commands are found just 
when and where they can be used. 
Observe. — They who truly believe in 
Christ will seek to profess Christ, and 
their faith in Him, publicly. 

37. Though this verse is not found in 
some ancient manuscripts, it is found 
in others, and is quoted by Cyprian, &c. 
It may have been very early omitted to 
get rid of its testimony against delay- 
ing baptism, which was becoming com- 
mon in the latter part of the third cen- 
tury. Or, as others suppose, it may 
have been added for opposite reasons, 
or as favoring forms of profession in 
administering the Sacrament. But in 
either case, it may be safely retained, 
as teaching only what is implied in the 
whole narrative, and amply taught else- 
where. Faith in Jesus Christ, and j 
faith with all the heart, is required of | 
any one whe presents himself for bap- 
tism. And we are baptized in the 
Name which we profess, Tf Jesus Christ, 
&c. This belief in the Divinity and 



Messiahship of Jesus was understood 
as involving a full profession of Christ. 
(1 John 5:1.) 

38. Commanded. The eunuch com- 
manded the charioteer to stop the 
chariot. ^ They went down both into 
the water. The preposition here used 
and rendered into, is that which ex- 
presses motion to a place, or direction 
whither — eic {unto) — and terminating 
at. So in vs. 40, " Was found (carried 
away as far as) at Azotus." There 
is another preposition for express- 
ing rest in a place, (in — ev) as where 
the angel went down into (ev) the 
water. John 5 : 4. But where it is, 
"Go wash in (at) the pool of Si 
loam," (John 9: 7,) and the washing 
of the eyes seems referred to, it is etc. 
If it were intended to convey the idea 
of "under" the water, there is another 
preposition which would express it 
(vno. ) The most that is said is, that 
they went down both unto or into the 
water. We may infer that they both 
entered into the water. This was most 
natural in a country where they wore 
sandals, and where it was no inconve- 
nience, but a luxury, to step into the 
water. Dr. Robinson understands 
that they descended into the valley 
where the water was. But there would 
be no difficulty in supposing that they 
both went into the water (ankle deep, 
for instance, or more,) for the greater 
convenience of sprinkling or pouring, in 
the baptismal ceremony. But it is not 
said that either went under the water. 
And it is twice said that both went into 
(unto) the water. So that if this phrase 
teaches that one was immersed, it 
teaches that both were immersed. The 
terms here used do not point out at all 
the mode of baptism. ^ Baptized him. 



A. D. 36.] 



CHAP. VIII. 



185 



39 And when they were come up out of the water 6 the \ L ? ng 3 g 2 A 8 ^. 12 ' 
Spirit of the Lord caught away Philip, that the eunuch Ez - 3:12 > u - 
saw him no more : and he went on his way rejoicing. 

40 But Philip was found at Azotus : and passing through he 
preached in all the cities, till he came to Cesarea. 



Philip baptized, not as a Deacon, but 
as an Evangelist — as he preached, also, 
by virtue of this latter office, (ch. 21 : 
8.) It is expressly repeated that both 
•'went down into the water," inasmuch 
as only one returned to the chariot. 

39. Come up. As we have just re- 
marked, we may admit that they both 
went down into the water. That proves 
nothing about the mode of baptism 
any more than their coming out does. 
The most that can be made of the 
terms here used, is that " they came up 
from (or, out of) the water;" but with 
a reference to the previous expression. 
As opposed to ev, it would signify 
out of — as opposed to eic, it means 
from ; yet carrying with it the idea of 
coming from immediate contact with 
the water, yet not at all of coming 
from wider the water. If Caught away. 
It is plainly implied here, that this 
was a miraculous removal of Philip 
by tho Divine Spirit, It is surely not 
a mere impression on the mind, or a 
passing impulse, that is here intended. 
It indicates a personal seizure, as in 
divers other passages. It may have 
boon so ordered for the purpose of con- 
firming the eunuch's faith by miracle. 
Similar instances may be found in 1 
Kings 18 : 12; 2 Kings 2 : 16; Ezek. 
3 : 12 ; 8 : 3. Though the eunuch 
saw him no more, he did not go in 
search of him, but was so filled with 
ploasure and satisfaction with what he 
had learned of Christ, that he went 
on his way rejoicing. Bengel says that 
"by a like mode of transit, one or two 
of the Apostles may have reached even 
America, if no other way was open to 
thorn." Observe. — (l)Thesame Spirit 
who expressly directed Philip to take 
that road, caught him away. (2) 
Those who have truly found Christ, 
have peace; and can rejoice in Him, 
and go on their way rejoicing, even 
though they may have lost their hu- 
1G* 



man teacher. " Who then is Paul, 
and who is Apollos, but ministers by 
whom ye believed," (1 Cor. 3:5.) 
(3) The Abyssinians hold that their 
Church was founded by this convert, 
whom they name Indich. That Church 
is said still to retain an orthodox con- 
fession of faith. Neander, p. 89, and 
note. 

40. The language nere shows plain- 
ly that a miracle was wrought, and 
that Philip, who was caught up on the 
road to Gaza, was found at Azotus, 
thirty-four miles north, not in any or- 
dinary way of travel, but as the result 
of this miraculous conveyance. ^ At. 
He was found (carried away) unto — as 
far as — Azotus. ^ Azotus — Ashdod — 
a seaport between Gaza and Joppa, of 
some importance on the Philistine 
coast. It now is called Usdttd. It 
was one of the five capital cities of the 
Philistines, Josh. 13 : 3 ; 1 Sam. 6 : 
17. It was famous for the idol Dagon. 
^[ To Cesarea. The road led through 
Ekron, Ramah, Joppa and the plain of 
Sharon, to Cesarea. In this city the 
Roman procurator of Judea resided. 
It was named from Augustus Caesar, in 
whose honor it was built by Herod. 
It lies on the sea coast, about sixty 
miles north-west of Jerusalem. It 
was chiefly inhabited by Gentiles. 
Philip seems to have made this city 
the centre and head-quarters of his 
missionary work. He is mentioned 
only once after this, and then he is 
still at this same city, and Paul is en- 
tertained by him in the bosom of his 
family. Ch. 21 : 8. We visited the ruins, 
which consist of a solid moat of stone 
work, and broken columns standing and 
lying about the shore, with no solitary 
inhabitant. Observe.- (1) The eunuch 
made use of all the means furnished 
him under the Old Testament, and in 
their use he was blessed with a discov- 
ery of Christ. (2) Reading the Scrip- 



186 



THE ACTS OF THE APOSTLES. 



[A. D. 37. 



CHAPTER IX, 

1 And a Saul, yet breathing out threatenings and 
slaughter against the disciples of the Lord, vent unto the 
high priest. 



tures with humbleness arid teachable- 
ness, was blessed with a fuller rev- 
elation. (3) The Scriptures contain 
the perfect warrant of a sinner's hope 
— Faith credits and relies on it. (4) 
Obedience to God in the most dark and 
difficult things, results here in Philip's 
being caught away somewhat like Eli- 
jah, in a chariot of God. "Blessed 
be God," says Burkitt, "for the minis- 
try of His holy angels." 

CHAPTER IX. 

§ 15. Conversion and Call or Saul 
of Tarsus. — His First Visit to 
Jerusalem — A. D. 37-40. Damas- 
cus. Ch. 9 : 1-30. 

The Gospel has now been introduced 
to the half-way Gentiles, by the labors 
of Philip at Samaria, and to the Ethi- 
opian who was also an eunuch. But 
these instances seem to be given rather 
as signs of the glorious future ; as hints 
of what was shortly to come to pass. 
We are brought now to the immediate 
preparation for the actual introduction 
of the Church to the Gentile world. 
In order to this, a new Apostle was to 
be raised up, to be specially commis- 
sioned to the Gentiles, and to have the 
ordering and care of the Gentile 
Churches. This history is given, vss. 
1-30. At the same time it is to be 
shown that the same crisis — the perse- 
cution of Stephen — which first brought 
Saul to view, the future Apostle to the 
Gentiles — resulted, also, in the disper- 
sion of the Jewish Christians, and the 
establishment of Christian Churches 
among the Jews in different parts of 
Judea, under Peter. These two as- 
pects of affairs, are given together in 
order to a comprehensive view of this 
juncture. Though the Gospel is to go 
to the Gentiles, yet the Jews are not to 
be overlooked. Peter's labors are re- 



corded as successful in that direction, 
while the new Apostolate of Paul is 
to be raised up for the new and wider 
field. It will soon appear that the 
Gentiles are not to come into the 
Church through the door of Judaism 
— and that the Jewish Christian Church 
here noted, is not the type for the 
great universal Church of the future. 
In the subsequent chapter, (10,) Cor- 
nelius is to be brought forward as the 
first formal instance of a Gentile 
brought into the Church without pass- 
ing through the door of Judaism. 

1. The narrative now having given 
the immediate fruits of the dispersion 
in the labors of Philip, starts from the 
same point (ch. 8:3,) to give the dif- 
ferent part which Saul takes in the 
dispersion. He had already been in- 
troduced as making havoc of the 
Church, (8 : 3,) and now he is pre- 
sented to us as still animated with the 
same ferocious purpose. ^ Breathing 
out. Rather, breathing. This was his 
spirit. As we say of a man, his words 
"breathe" love — this is the spirit of 
his language. So here Saul, in every 
word and action breathed nothing but 
ferocity. TT Threatenings. Rather, 
threatening — fierce menacing, (in malice 
and rage. ) If Slaughter — murder. This 
is what he breathed. Every breath 
was full of threat and intent of murder. 
Those against whom he so violently 
raved are noted as " the disciples of the 
Lord" — the followers of Jesus Christ — 
Christians. In this spirit he went, 
(literally, going as of his own motion.) 
j[ To the high priest — the president of 
the Sanhedrim at Jerusalem, who was 
the supreme officer of the highest reli- 
gious court of Judea, and whose eccle- 
siastical authority extended even "to 
strange cities," as Damascus. It wa.° 
probably Theophilus, the brother and 
successor of Jonathan, successor of Cai 
aphas. 



A. D. 37.] 



CHAP. IX. 



187 



2 And desired of him letters to Damascus to the syna- 
gogues, that if he found any f of this way, whether they 0f 
were men or women, he might bring them bound unto So cU- 19 
J erusalem. 



2. Desired. This shows the zeal of 
Saul in this persecution — that he pray- 
ed of him (literally,) letters — namely, 
official dispatches — letters of authority 
and commission to this work — in the 
name of all the Sanhedrim, ch. 22 : 5. 
^ Damascus. This most ancient city, 
the capital of Syria, known as early as 
the time of the Patriarchs and "Elca- 
zer of Damascus," (Gen. 14: 15,) was 
inhabited by large numbers of Jews, 
as well as Greeks and Syrians. The 
Jewish interest was so extensive there 
as to warrant the deputation of such an 
one as Saul to look after it, especially 
when so many Jewish Christians were 
escaping thither to carry the leaven of 
their Gospel principles. It is about 
five to six days' journey, or one hun- 
dred and thirty miles north-east of Je- 
rusalem. We came upon it, after a 
hot journey on the desert plain which 
borders it from the south. From seeing 
here and there an oasis, one vast 
ocean of verdure broke upon our view 
in that surrounding wilderness ; and 
soon we came upon the thick foliage — 
the bowers of trees and the rich lawns 
which skirt the city. Aud soon in the 
gardens aud vales we saw the secret of 
all this verdure in the rushing streams 
of the Barrada, or Pharphar, which irri- 
gate the plain. The city is built chiefly 
of stone, stuccoed, has two hundred 
and fifty thousand inhabitants, of whom 
seventy thousand are Christians of the 
Greek and Syrian Churches. The 
mosques, with their glistening domes 
and spindling minarets, give a very 
picturesque view to the city. The 
English Hotel is in the street which is 
yet called "Straight," (vs. 11.) The 
bazaars are extensive, and supplied by 
caravan3 with the richest goods from 
Persia and India. The walls of the 
city are massive, but have been severe- 
ly battered in the assaults of Ibrahim 
Pasha and others. Some of the dwell- 
ings of very wealthy Jews were visited 



by us. As it was the season of Pass- 
over, we found the inmates in their 
richest dress — ladies glistening with 
diamonds — the men reading their Psal- 
ters. We endeavored to tell in He- 
brew our route from Jerusalem, and 
our object, nation, &c, and were well 
received. The female porteress (John 
18 : 17,) showed us in and out for a cus- 
tomary fee. Josephus speaks of ten 
thousand, and of eighteen thousand Jews 
being massacred at different times in 
insurrections while Nero was Emperor. 
The houses are built in the oriental 
style — an open square — a small door 
in the street-wall opening to the vesti- 
bule leading to the court, in which is 
a fountain, with trees planted round it. 
*[[ To the synagogues. These were the 
strongholds of the Jewish religion, 
and their officers would be ready to 
aid in such an exterminating woi'k. 
The presidents of the synagogues 
would acknowledge the orders of the 
Sanhedrim, and the Ethnarch would 
allow their authority in religious 
matters. The city was subject to 
the Homans under Pompey, P>. C. 
64, but we find it in the hands of Are- 
tas, king of Arabia Nabatea, shortly 
after this time. ^[ Of this xoay. Lit., 
any who were of the way — the Chris- 
tian xoay — of thinking and living, Ps. 
07 : 3, or of salvation, ch. 16 : 17. 

Men or women. It is thrice repeated 
that Saul's bitterness was such that he 
included even the women in his search 
and severity, ch. 8 : 12, ^[ Bound. 
Julius Cajsar and Augustus decreed that 
the Sanhedrim, as the highest court 
among the Jews, should have authoi'ity 
in religious matters, to bring Jews 
from foreign cities, for trial at Jerusa- 
lem. Biscoe, ch. 6, part 2. Saul must 
have had a large escort, for such a 
purpose. The Romans permitted these 
outbreaks for political reasons, as in 
the case of Christ and of Stephen ; and 
So it occurred that Jews and Gentiles 



188 



THE ACTS OF THE APOSTLES. 



[A. D. 37 



3 And b as he journeyed, he came near Damascus : and 
suddenly there shined round about him a light from 
heaven : 

4 And he fell to the earth, and heard a voice saying 
unto him, Saul, Saul, c why persecutest thou me? 

5 And he said, Who art thou, Lord ? And the Lord 



conspired against both the Master and 
His followers. There "were Christians 
there from Pentecost probably, and 
from Stephen's persecution, vs. 13. 

3. This account of Saul's conversion 
given by Luke agrees in substance 
with the two other accounts given by 
Paul himself, eh. 22 : 1-6 ; 26 : 9-18. 
Y As he journeyed. Lit., In the act of 
journeying it occurred that he drew near, 
&c He probably traveled by the route 
which is yet taken, and which we took, 
by way of Tibeiias, Cesarea Philippi, 
&c. ^[ Shined around. Lit., Flashed 
around (as lightning.) Paul further 
states that it was at mid-day, and that 
it shone above the brightness of the 
sun. Of course, it could not have been 
mere lightning, as some would try and 
maintain in order to escape the mira- 
cle. The spot was pointed out to us 
by our guide, where tradition has lo- 
cated it, not far from the Jerusalem 
gate. And over the gate is a window 
built in the wall, like that from which 
Paul was afterwards let down in a bas- 
ket, (vs. 25.) \ A light. This is never 
the expression used to describe light- 
ning, but it denotes "the glory of the 
Lord" — the Shechinah or visible sym- 
bol of the Divine Presence. Stephen 
8aw it, ch. 7 : 55. 

4. Fell to the earth. The general 
supposition is that he was on horse- 
back, and this language would agree 
with that opinion. Besides, it would 
be fair to infer that he would make all 
haste in his pursuit. Such vivid im- 
pressions of the Divine glory have 
brought others to the ground, Daniel 
10 : 8; Job 42 : 5, 6; Rev. 1 : 17. 
IF Heard a voice. That is, he heard 
the words as afterwards given, though 
these words were for him only, and it 
was part of the miracle that those who 
were with him heard not the voice but 
saw the light, ch. 22 : 9. This voice 



spake in the Hebrew tongue, ch. 26 : 
14. T Saul. " It is a remarkable, un- 
designed coincidence, that the form 
'Zaovl should have been preserved in 
this account, and rendered in Greek 
in the translation of Saul's speech in 
ch. 22." — Alford. Why persecutest. 
This agrees with our Lord's descrip- 
tion of the final judgment. " Inas- 
much as ye did it unto one of the least 
of these my brethren, ye did it unto 
me," (Matt. 25 : 40;) Isa, 63 : 9 ; 
Zech. 2 : 8. Jesus here appeared to 
Saul doubtless, (vss. 17, 27 ; 26: 16,) 
for here he "saw the Lord," (1 Cor. 
9:1,) and this revelation to him of the 
great truth that Christ and His mem- 
bers are one, and that the Church is His 
body, deeply impressed him, so that 
he afterwards, in his Epistles, especial- 
ly insists on this doctrine, (Eph. 1:8; 
1 Cor. 12 : 6.) There is a plain simi- 
larity in the appearing to Stephen and 
to Saul. Saul heard Stephen's words 
and esteemed them blasphemy, (ch. 7 : 
56.) He now beholds the sight, and 
probably associates it at once with the 
death of Stephen, and feels alarm. 
Observe. — (1) How tender is this ex- 
postulation. - How it opens the heart 
of Christ toward His people, identify- 
ing Himself with them as afflicted in 
all their affliction, (Isa. 63 : 9 ; Zech. 
2:8; Matt. 25 : 40,) and toward 
the persecutor, stooping to reason with 
him as to "why" he so treats Him. 
(2) Saul's conversion was not miracu- 
lous in any such way as to dispense 
with means — the truth was preached 
and urged, and motives were pre- 
sented. 

5. Who art thou ? This is the lan- 
guage of surprise. Already he knew 
enough to indicate who He was. The 
point of his exclamation was this, Is 
it so ? Can it be that this Jesus, lately 
crucified and buried, is alive and 



A. D. 37.] CHAP. IX. 189 

said, I am Jesus whom thou persecutest : d it is hard for d ch< 5 : 39, 
thee to kick against the pricks ? 

6 And he trembling and astonished said, Lord, 6 what t^^i?, and 
wilt thou have me to do ? And the Lord said unto him, 16 ' 30 - 
Arise, and go into the city, and it shall be told thee what 

thou must do. 

7 And f the men which journeyed with him stood {^^nli 
speechless, hearing a voice, but seeing no man. and * 6: 13 - 



clothed with Divine power? Hence 
he acknowledges Him as "Lord." 
| 7 am Jesus. Christ at once reveals 
Himself to the terrified man. His 
fears were powerful with him. But 
this name "Jesus" was more than a 
mere surname. It was significant. It 
meant Saviour. Christ revealed Him- 
self here not as anointed, (Messiah — 
Christ,) but as Saviour. This is His 
grace even to His persecuting foes. 
And so at once the persecution is set 
in contrast with the grace. Besides, 
this Jesus was the one lately put to 
death. Is He, indeed, risen'? If so, 
this seals His commission and claims. 
If so, then Saul sees himself condemn- 
ed at the bar of God, and struggling 
against his Almighty Friend and Sa- 
viour. If It is hard — painful. How 
tender ! He says not, It is hard for 
thee to do, but it is hard for thee to 
bear. Not, "It is hard for me," but 
" It is hard for thee." What pity for 
His enemies ! Pricks — goads. Sharp 
iron points with which the rods or 
staves were armed for driving oxen. 
The more one kicks, like a foolish 
and fractious animal, against these 
sharp spikes, the more must he be la- 
cerated. This expresses that impotent 
rage that wounds itself instead of its 
object. This last clause is thought by 
some to have been added here from 
ch. 26 ; 14. 

6. And he. Saul evidently saw the 
Lord, as well as heard Him, on this oc- 
casion. See vs. 13 ; ch. 22 : 14 ; 26 : 
16 ; and Jesus appeared to him in 
bodily person. It was the requisite for 
an Apostle, that he had seen the Lord. 
And on this occasion doubtless J esus re- 
cited to him that which Paul delivered 
to the Corinthian Church, (1 Cor. 11 : 



23,) about His betrayal, the last sup- 
per, &c. Trembling, &c. No won- 
I der : if Christ was thus alive, and deal- 
ing with him in such love. ^ What 
wilt thou. He was convicted — con- 
vinced — converted. He asks now only 
to know the will of his Lord. His de- 
I sire is converted. His heart is changed. 
| Where there is this sincere question as 
i the principle of daily living, there is 
' the new nature. Self-will subdued, the 
Divine will consulted and delighted in, 
and an earnest active prayer, " Thy 
will be done on earth as it is done in 
heaven." *fi Arise and go. That is, 
into the city of Damascus, near which 
they were, vs. 3. T[ Shall be told thee. 
No sincere inquirer after duty will be 
left without information and direction. 
The light upon one's course does not 
always, nor commonly, come all at 
once, but gradually often. 

7. The men. Probably persons at- 
tending him as aids in his commission 
from the chief priests. ^ Stood speech- 
less. In ch. 26 : 14, it is said they fell 
to the ground — and here what is meant 
is, that they were speechless — without 
reference to their posture. Though 
they first fell to the ground, they 
doubtless soon arose, and stood silent 
with awe. ^ Hearing a voice. That 
is, hearing a sound of a voice, but not 
so hearing as to distinguish what was 
spoken. See John 12 : 28, 29. ^ See- 
ing no man. He saw the glorious Per- 
son of the Lord Jesus, and his eyes 
were closed for the glory of the vision, 
ch. 22 : 11 ; but the rest of the com- 
pany saw no man — and he saw no one 
when his eyes were opened, for he was 
blind after the dazzling brightness, 
vs. 8. 



190 



THE ACTS OF THE APOSTLES. 



[A. D. 37. 



8 And haul arose from the earth ; and when his eyes were opened, 
he saw no man : but they led him by the hand, and brought him 
into Damascus. 

9 And he was three days without sight, and neither did eat nor drink. 

10 ^[ And there was a certain disciple at Damascus, 

E named Ananias; and to him said the Lord in a vision, ? cll - 22:12 - 
Ananias. And he said, Behold, I am here, Lord. 

11 And the Lord said unto him, Arise, and go into ^_<e street 
which is called Straight, and enquire in the house of Judas 

for one called Saul, h of Tarsus : for, behold, he prayeth. 



8. Arose. Rather, was raised. ^Open- 
ed. His eyes having bee?i opened, after 
the dazzling effect of the light, ft Saw 
no man. This may mean that he was 
so blinded by the supernatural bright- 
ness of Christ's revelation to him, that 
he could not see any one, or anything 
— though his eyes were opened — or it 
may mean that after his eyes were 
opened the person whom he had seen 
had disappeared. But this last does 
not agree so well with vs. 9, where it 
appears that he was sightless during 
three days ; so that he needed to be 
led by the hand into the city. There- 
fore this clause is only another way of 
recording the fact that he was blind. 
See ch. 22 : 11. 

9. Three days. This was a miraculous 
sign to Saul himself. The vision was 
especially for him, and this effect was 
for his special warning and conviction, 
ft Neither eat, &c. It would seem that 
he fasted entirely — being so stunned 
and overcome as to be indifferent to 
the use of food. The Jews, however, 
reckoned the parts of two days with 
one intervening, as three days. Seme 
understand this period of time to have 
had a reference to our Lord's time in 
the grave, and Jonah's in the whale's 
belly, Jon. 1:17; Matt. 12 : 39, 40. 

10. Ananias. He was a disciple — a 
believer in Christ, who was converted 
from Judaism, ch. 22 : 12, residing in 
Damascus, but present perhaps at the 
Pentecost in Jerusalem, or converted 
afterwards. He was not alone of the 
disciples in Damascus. ft in a vision. 
Both Ananias and Saul were prepared 
for each other by a vision, as Cornelius 
and Peter were, ch. 10. So God con- 



i trols human hearts. By a vision is here 
I meant a Divine message or revelation, 
l or a communication made by a speaker 
j seen in vision, ft Behold me. Lite- 
J rally, Lo I, Lord : the Hebrew form 
' of reply to a personal salutation of a 



superior. 

11. The street. SucTi a street still 
called " Straight," is well known in 
Damascus, running through the city in 
a direct line from east to west. On it 
is the English Hotel, frequented by 
English-speaking travelers, and it runs 
to the great bazaars, and is about three 
miles long, and the best and most pub- 
lic street in the city. The site of the 
house of Judas here mentioned was 
pointed out to us, but only as it has 
been located by tradition, without any 
solid grounds, as we suppose. " The 
house of Ananias" we also visited, de- 
scending by twelve or fifteen steps to a 
grotto with a rocky roof; the light ad- 
mitted from above in the modern in- 
closure, which is a Bomish chapel. It 
is on a narrow lane, some two hundred 
yards to the right of the street called 
Straight. ft Tarsus. Here Saul is for 
the first time called Saul of Tarsus — or 
literally, Saul the Tarsean, This city 
was the capital of Cilicia, the south- 
east province of Asia Minor, on the 
banks of the river Cydnus, which flowed 
through the city. It was celebrated 
for its schools of philosophy, and was 
even a rival,of Athens and Alexandria. 
It was here that Saul received the ed- 
ucation of his boyhood. It was a free 
city, that is, had its own municipal 
government, though subject to Rome. 
It has now some twenty thousand in- 
habitants, ft He prayeth. This is 



A. D. 37.] 



CHAP. IX. 



191 



12 And hath seen in a vision a man named Anania3 
coming in, and putting his hand on him, that he might 
receive his sight. fSta. 

13 Then Ananias answered, Lord, I have heard by many I h <; ( 7:59 
of this man, 1 how much evil he hath done to thy saints \J X 
at Jerusalem : 

14 And here he hath authority from the chief priests \ 
to bind all k that call on thy name. 

15 But the Lord said unto him, Go thy way : for J he is mB^i^aaa 
a chosen vessel unto me, to bear my name before m the ©ai! 2': r, 8. 
Gentiles, and n kings, and the children of Israel : 



22:1G. 
Cor 1:2. 

22. 

ch. 13: 2, and 
22: 21, &.26:17. 

>m. 1 : 1. 

Cor. 15: 10. 
Gal. 1 : 15. 
Eph. 3:7,8. 
1 Tim. 2:7. 



what he was doing, and this was a 
clear evidence of a changed heart and 
life. Ananias would have rather ex- 
pected to hear it said, "For behold he 
persecuteth," but instead of this it is, 
"behold he prayeth." As a Jew he 
had prayed, and prayed much and 
long, but the intimation is here, he pray- 
eth to me, and prayeth especially and in 
reality. Besides, it was in the way of 
his praying thus that he saw the vis- 
ion, &c. which gave him comfort and 
led him to the light. "Ask and ye 
shall receive ; seek, and ye shall find." 

12. In a vision. The particular 
time and further details of this vision 
are not given. "We are only informed 
that Saul had his mind thus supernat- 
urally prepared to receive Ananias, as 
Ananias was similarly prepared to re- 
ceive Saul. ^ Light. Ananias was 
thus informed of Saul's blindness at 
the same time that he was directed 
what to do. Saul in vision saw the 
man and learned his name. 

13. / have heard. Probably from 
the numbers who fled from Jerusalem. 
It would seem from the whole narrative 
that they were not personally acquaint- 
ed. What evil. Lit., How many or 
great evils. ^[ Thy saints. The Chris- 
tians at Damascus had heard of Saul's 
bitter persecutions at Jerusalem. Many 
refugees from the Holy City were there 
to tell the awful story. This is the 
first instance in which the Disciples 
are called saints, thougli so commonly 
afterwards, (Rom. 1 : 7; 1 Cor. 1:2.) 
The term " saints' 1 — holy ones — accord- 
ing to the Old Testament usage, meant 
rather such as were separated to a 



sacred use. In the Acts, the term here 
first occurs. In the New Testament 
it is used, especially by Paul in his 
Epistles, of those who profess to be 
holy in heart and life — the Church 
membership — yet without pronouncing 
them to be holy, and rather presum- 
ing that they are not all such. Eph. 
1 : 1 ; 5 : 3. f To bind. To put in 
bonds, to imprison. The Christians 
were distinguished as they who worship 
Christ as God. So Pliny, in his letter 
to Trajan, A. D. 102, characterizes 
them as singing praise to Christ as 
God. Observe. — If Christ was not 
God, this was idolatry. 

11. And here — even at this distance, 
Auanias already knew of Saul's mis- 
sion. It had probably been made 
known to the Christians at Damascus 
by their brethren in Jerusalem, or by 
those who had fled from thence — or 
possibly, as some suppose, by the com- 
panions of Saul. If That call on thy 
name — in devout worship. 

15. Go thy way — Depart, as on a 
journey. To all xlnanias' objections, 
this was the simple answer, the com- 
mand to go and do what he was bid- 
den. \ A chosen vessel, &LC.-~ute?isil, or 
instrument. Literally, a vessel of choice 
unto me — a vessel of my choice. He 
(Saul) is such an agent or instrument 
as I have chosen. ^ To bear. This 
term i3 dependent on the former — a 
vessel or instrument for beariug my 
name, communicating the knowledge 
of me, and defending my name before 
the Gentiles — the heathen, Rom. 11 : 
13, 15, 16 ; Gal. 2:8. Kings. See 
ch. 25 : 23 ; 26 : 1-32 ; 27 : 24. Chil- 



192 



THE ACTS OF THE APOSTLES. 



[A. D. 37. 



16 For 0 1 will shew him how great things he must suffer 

l3 - for my name's sake. 

!- is. Yl pAnd Ananias went his way, and entered into the 
house; and q putting his hands on him said, Brother Saul, 
the Lord, even Jesus, that appeared unto thee in the way 

°i T> as thou earnest, hath sent me, that thou mightest receive 
thy sight, and r be filled with the Holy Grhost. 

18 And immediately there fell from his eyes as it 



dren of Israel. The Jews were not to 
be utterly passed by, though they were 
to fall into the background by their 
unbelief. See vss. 20-22; ch. 13: 46; 
25 : 23; 26 : 32; 27 : 24; 28 : 17; 
2 Tim. 4 : 16, 17. The Gospel was 
offered first to the Jews, and when 
they rejected it, as at Antioch in 
Pisidia, the Apostles turned to the 
Gentiles. 

16. For. That he was such a cho- 
sen instrument is further insisted — 
even in the Divine plan to show him 
how much he must suffer for Christ's 
name, Shew him — (by experience) 
or perhaps, give him a glimpse. ^ How 
great things, (or, what sort of things, ) it is 
necessary that he should suffer for the sake 
of my name — in testimony to my per- 
son and religion ; which he was re- 
cently persecuting. See ch. 20 : 23, 
25; 21 : 11; 2 Cor. 1 : 8-10; 4 : 8- 
12. Observe. — It is not how great 
things Paul should do for Christ that 
he was to be shown, but how great 
things he was to suffer for Christ. 
This is the highest duty and dignity. 
And Christ's sufferings for us, make 
all our sufferings for Him sweet. The 
suffering with Him, is also a necessary 
condition of the reigning with Him — 
so that it becomes the highest priv- 
ilege. 

17. Then Ananias. This word from 
the risen Lord was conclusive, and sat- 
isfied the doubts of Ananias, so that 
he went on his errand. The two 
words, xoent his way, and entered into, 
are different compounds of the same 
verb, and would be more exactly ren- 
dered went away and went into. \ The 
house — viz., of Judas, see vs. 11. 

Putting his hands. This was the im- 
position of hands frequently spoken of 
as an official act. He did it here un- 



der a special Divine commission. He 
was not an Apostle, nor any officer of 
the Church, but a private Christian ; 
and thus the unofficial men are brought 
forward, as in the founding of the first 
Gentile Church at Antioch, that the 
excellency of the power might be of 
God and not of men. (See ch. 8 : 37, 
and notes.) f Brother Saul. An ex- 
pression of Christian recognition, show- 
ing the confidence which Ananias now 
felt in Saul, whose name he had before 
spoken only with dread, vs. 13, 14. 
f The Lord, &c. More exactly it 
reads, The Lord hath sent me, even 
Jesus who was seen by thee in the way 
which thou earnest. " The Lord Je- 
sus," was the title applied to Christ. 
They called Jesus "Lord," and recog- 
nized him as God, (ch. 1 : 24.) And 
Ananias gives him now another proof 
of the fact that this crucified Jesus 
was alive, and active in his personal 
salvation. He came to Saul with a 
commission from the same Jesus who 
revealed Himself to him on the way to 
Damascus, That. There were two 
objects in view for which he was sent. 
1st. To have his blindness removed. 
2d. To be filled with the Holy Ghost. 
It was important that he should not 
receive his Apostleship or authoriza- 
tion from the other Apostles, Gal. 1 : 
12, 15-19, but directly from God. 
And so we see the Spirit imparted to 
him with miraculous gifts, and as a 
seal to his commission, not by the in- 
tervention of Apostles, but by the 
agency of this private Christian. The 
participle here used with the verbs, 
expresses the idea that the object con- 
templated is definitely occurring and 
continuing, (Kuhner's Gram. \ 330.) 

18. Immediately. The instantaneous 
cure would be enough to show that it 



A. D. 37.] 



CHAP. IX. 



193 



had been scales : and he received sight forthwith, and arose, and was 
baptized. 

19 And when he had received meat, he was strength- 
ened. 8 Then was Saul certain days with the disciples ,oh * 26 :2 °* 
which were at Damascus. 

20 And straightway he preached Christ in the syna- 
gogues, Hhat he is the Son of God. tch.sisr. 

21 But all that heard him were amazed, and said : u Is G^iVulS 1 .' L 
not this he that destroyed them which called on this name 

in Jerusalem, and came hither for that intent, that he might bring 
them bound unto the chief priests ? 



was miraculous. Whatever can be 
done for blindness, is only gradual in 
its effects. But the effect here described 
proves that the blindness as well as the 
cure, was supernatural. This was the 
impression intended to be made upon 
Saul and upon others. Such scale-like 
covering could not have been imme- 
diately formed, nor immediately re- 
moved, without a miracle. And no 
natural means were used. It is not 
said that it was scales, but something 
like scales, that fell from his eyes. It 
is not that the effect of the restoration 
was as if some such substance fell off ; 
for the terms " as it had been," qualify 
the scales, and are used to describe 
the substance that fell off. This was 
also given him, perhaps, as a sign of 
the conversion of his people — that the 
veil should be taken from their eyes in 
the reading of Moses. (2 Cor. 3 : 13- 
16.) It is thought by many that Paul 
suffered afterwards from some effects 
of this blindness. See Gal. 6 : 11, 
and ch. 13 : 9 ; 23: 1. Luke, as a 
physician, is wont to describe minutely 
such physical facts. % Was baptized. 
From ch. 22 : 1G, we learn that this 
was at the call of Ananias. As his 
blindness had been to him a sign of 
God's judicial rebuke, wherein he was 
held under treatment, (as the dumbness 
of Zacharias, Luke 1 : 20,) so now 
his restoration betokened God's favor, 
and was to him a summons to go for- 
ward in Christian duty. Hence he 
made his prompt confession of Christ 
in baptism, as was the appointed ordi- 
nance in the Church, ch. 2 : 41 ; 8 : 
12, 86-39. From ch. 22 : 16, we in- 
17 



fer that he was baptized in the house 
at once. — A great honor done to bap- 
tism, that even Paul could not go with- 
out it. Observe. — Here is no baptis- 
mal regeneration, but baptism as the 
privilege and duty of one already re- 
generate. 

19. Meat — Food, generally, is meant 
by the term. He was now strength- 
ened by natural means. ^ Was Saul. 
Literally, Saul became — implying the 
change of relation. ^ Certain days. 
Literally, some days, as we still say. 
This is not the same with "many days" 
(vs. 23,) which covers the period of 
three years, during which he was in 
Arabia, yet going in and out of Da- 
mascus, as would seem. (See Gal. 1 : 
17, 18.) There was a company or 
Church of Disciples at Damascus with 
whom Paul first stayed and showed his 
transformation, and then preached in 
the synagogues. See Gal. 1 : 12. 

20. Straightway. After his brief so- 
journ with the disciples for a few days 
to prove his conversion and to gain 
their confidence ; or it may be as soon 
as he was baptized and cured of his 
blindness. ^ Preached Christ. Lite- 
rally, heralded [announced— proclaimed, ) 
the Christ, that (He) this one is the Son 
of God — that this one — Jesus — is a Di- 
vine Being, and the Christ, the Mes- 
siah of the Old Testament ; as he says, 
Rom. 1:4, " declared to be the Son 
of God with power by the resurrection 
from the dead." So in vs. 22, "pro- 
ving that this one (Jesus) is the very 
Christ." 

21. Were amazed. All those hearing 
him were amazed at his preaching " this 



194 



THE ACTS OF THE APOSTLES. 



[A. D. 40. 



Boh. i8:M. 22 But Saul increased the more in strength, x and con- 
founded the Jews which dwelt at Damascus, proving that 
this is very Christ. 

ych.23:i 2 ,and 2 3 1 And after that many days were fulfilled, nhe 

2 cor. ii:26. j ewg too k counse i to kill him : 

z 2 cor. n: 32. 2 4 z But their laying await was known of Saul. And 

they watched the gates day and night to kill him. 
« so. josh. 2: 2 5 Then the disciples took him by night, and a let Mm 
down by the wall in a basket. 



15. 

ISam. 19:12. 



name" (Jesus) as "the Christ," when 
he had so recently destroyed (laid 
waste) all those who called on Him (in 
worship,) at Jerusalem, (in the perse- 
cutions there,) and had come hither (to 
Damascus from Jerusalem,) unto this 
(end) in order that he might lead them 
bound, unto the high priest, from whom he 
had his commission, (ch. 4 : 23,) the 
Sanhedrim, or supreme court of the 
Jews at Jerusalem. 

22. Increased the more. Rather, was 
more strengthened — had more ability, or 
power, as one of the true Israel — hav- 
ing power with God and with men, and 
prevailing (Gen. 32 : 28,) in prayers 
and labors, Confounded. " So that 
they should contradict themselves." — 
Bengel. See chap. 6 : 10, where the 
same is recorded of Stephen, Paul's 
forerunner. 1" Proving — confirming. 
The word means "putting together the 
chain of an argument" or points and 
proofs. That this. That this one 
(Jesus) is the Christ. See vs. 20. 

23. Many days. Literally, sufficient 
days. Under this general phrase we 
find the interval of three years from the 
time of his conversion, (A. D. 37-40,) 
which he spent chiefly in Arabia, (Gal. 
1:18,) not in the peninsula, but in the 
Persean district. It was not needful to 
mention that visit here ; and Paul men- 
tions it (Gal. 1 : 17,) to show that he 
did not receive his Apostleship from 
men ; but that instead of going up im- 
mediately to Jerusalem to get author- 
ity from the Apostles, he went to that 
retired district. There he probably 
preached and planted Churches. ^ Took 
counsel. Literally, plotted together. The 
term expresses the idea of concerted 
action. 



24. Their laying await. The term 
here has close connection with the fore- 
going word, and means plot. ^ Was 
known of Saul — became known, or was 
made known to him. ^ They watched. 
The Jews, and, as it appears from 2 
Cor. 11 : 32, certain soldiers of Aretas. 
whose aid the Jews procured, were en- 
gaged in watching. Damascus came 
into the possession of Aretas about 
this time. He was king of that Arabia 
whose capital was Petra, and was en- 
gaged in war with Herod Antipas, on 
account of his having divorced Aretas' 
daughter through the influence of He- 
rodias. Aretas was successful, and 
Damascus, either by conquest or by 
cession from Caligula, became his pos- 
session ; and the Jews were accustomed 
to call on the civil governors of the 
provinces for aid. f The gates. Every 
one must come in and go out at the 
gates of walled cities. Hence, they 
kept watch of these in order to seize 
and kill him. The governor seems to 
have stationed guards at the gates and 
kept the city under special watch, in 
order to apprehend him. 

25. The disciples. These are here 
referred to as a well known class — the 
Christians or followers of Christ — hav- 
ing taken him — let him down through the 
wall, or, (as explained 2 Cor. 11 : 23,) 
through a window in the xoall. Such a 
bow window, projecting from the wall, 
we noticed near the gateway which is 
pointed out as the same, and which be- 
longs to that roadway toward Jerusa- 
lem. It is the window of an apart- 
ment built on that part of the wall. See 
Josh. 2:15. \ In a basket. Lit., hav- 
ing lowered him in a basket. This refers 
to a larger kind of basket, common at 



A. D. 40.] 



CHAP. IX. 



195 



26 And b when Saul was come to Jerusalem, he assayed Gahfiifia 
to join himself to the disciples : but they were all afraid 

of him, and believed not that he was a disciple. 

27 c But Barnabas took him, and brought him to the J 3 c ^. 4:36,a 
apostles, and declared unto them how he had seen the Lord 



the East for carrying loads, though used 
of food baskets, as Matt. 15 : 37, iu the 
miracle of feeding the thousands. And 
there it is used in a large sense, of the 
abundance left after they had eaten, 
and our Lord uses it emphatically in 



His question, " How many (large) 
baskets took ye up ?" Mark 8 : 8, 20. 
Pilgrims are drawn up into the Monas- 
tery at Mount Sinai by a basket from 
a window. 




26. Came to Jerusalem. This was 
Paul's first visit to Jerusalem, A. 
D. 40, of which he speaks, Gal. 1:18. His 
object was to see Peter and James, "the 
pillars," and this was after his three 
years sojourn in Arabia and Damascus. 
*[ Essayed — endeavored, attempted — to 
join himself — to unite himself with them 
as an associate and fellow-Christian. 

Afraid of him. If the disciples at 
Damascus had been afraid of him from 
all they had heard, much more would 
these disciples at Jerusalem be in fear 
from all they had experienced of his 
persecutions. Even if they had heard 
of his conversion, they would naturally 
be suspicious of it, and slow to believe 
in the reality of the change. They had 



probably heard little of him during the 
three years since his conversion, and 
this in itself would be a suspicious fea- 
ture : as they might have expected him 
to be at once very public and prominent 
as a disciple. Here Saul is thus kind- 
ly introduced to the Apostles by one 
who is to be his companion and fellow 
missionary. 

27. Barnabas. This man's high 
standing (ch. 4: 36; 11 : 22, ) gave his 
word great weight with the Apostles. 
He was from Cyprus, which was an 
island near Tarsus, and some have sup- 
posed he must have known Paul. ^Took 
him. Took him up — laid hold on him. 
The same word is used Heb. 2:16; ch. 
21 : 30 ; 16 : 19. "They laid hold 
upon one Simon," Luke 23 : 26. ^ The 
apostles. Not to the disciples, who 
were afraid of him and were so loth to 
recognize him, but to Peter and James, 
who were competent to discern his true 
spirit. Gal. 1 : 18, 19. f Declared. 
Gave a detailed account of hoiv, in 
what manner, he (Paul,) had seen the 
Lord in the road, and that he (Jesus,) 
had spoken to him — and how (in what 
circumstances,) he had preached bold- 



196 



THE ACTS OF THE APOSTLES. 



[A. D. 40. 



d vs. so, 22. - n t j ie wa ^ aG( j t ^ at S p 0 k en t 0 him, a and how he 

had preached boldly at Damascus in the name of Jesns. 

e Gai. i:i8. 28 And e he was with them coming in and going out at 
Jerusalem. 

29 And he spake boldly in the name of the Lord Jesus, 
/ch. o 6:i, and an( j di S p U t e d against the 1 Grecians : s but they went about 
foor.li:*. to slay him. 

30 Which when the brethren knew, they brought him 
down to Cesarea, and sent him forth to Tarsus. 

ft S eech.8:i. 31 h Theil had the churches rest throughout all Judea 



ly (with freedom of speech,) at Da- 
mascus, in the name of Jesus. One 
who had been thus miraculously visited 
by Christ for his conversion and di- 
rectly commissioned by Him, and who 
had proved thus faithful as a Disciple, 
was not to be rejected by them. 

28. This interposition of Barnabas, 
on Saul's behalf, led to his reception 
and recognition as a Christian, and he 
came in and ivent out freely, (during fif- 
teen days,) Gal. 1 : 18. 

29. Spake boldly. Lit., He was speak- 
ing boldly, (in Jerusalem, as at Damas- 
cus, vs 27.) ^ Disputed. This term 
denotes a Joint inquiry — a debate, dis- 
cussion between two parties. Against 
— with the Grecians, the Hellenistic 
Jews, those of his own class who spake 
the Greek tongue, and were foreigners. 
It would seem to have been at a festi- 
val season, when numbers of this class 
came up to Jerusalem. He probably 
entered the foreign synagogues, and 
preached Christ where he had former- 
ly denied Him against Stephen the 
Hellenistic deacon. ^ But they went 
about — were attempting to slay him — 
that is, while he was engaged in these 
discussions, they were engaged in at- 
tempts to put him to death. 

30. The brethren. This epithet, "the 
brethren," is here first used historical- 
ly to denote a Christian society. The 
Jews commonly used it at this time, 
as expressing their close relationship 
to each other as Jews, ch. 22 : 5 ; 28 : 
17 ; and when it was adopted by Chris- 
tians it signified the cordial "commu- 
nion of saints," and distinctive charac- 
ter, 1 Jno. 3 : 14. Tf Brought him down 
—from Jerusalem, whence it was down 



to Cesarea, on the coast. To Jerusa- 
lem, from any quarter, it was up, as 
being the elevated and more important 
locality. *ft Sent him forth. Lit., Apos- 
tled him away — Sent him away forth. 
The intimation is, that it was by sea, 
perhaps by Seleucia to Antioch. ^ To 
Tarsus. Toward in the direction of 
Tarsus. See Gal. 1:21. 

\ 16. State of the Christian Church- 
es in Judea, &c. — Peter's circuit 
among them. A. D. 40. Ch. 9 : 
31-43. 

Here occurs a General Review of 
the Churches in Judea, Galilee 
and Samaria, before proceeding to 
record the new developments for a 
Gentile and universal Church. In ch. 
8:1, it had been already noted that 
by the persecution at Jerusalem, the 
dispersed Christians scattered abroad 
the word in these quarters of Judea, 
&c. And now it is recoi'ded that the 
Churches which had thus sprung up, 
were enjoying rest, peace and prosper- 
ity. And this was the aspect of the 
Jewish Christian Churches. As a natu- 
ral consequence of this, it is stated 
that they were edified, built up, "a 
spiritual house," as well as an outward 
body, 1 Cor. 6 : 19; 8 : 10. 

31. Then had the churches. The 
term used for Church, tnnlnc'ia, is from 
the verb signifying to call out from, 
and means an assembly or body called 
out by summons or invitation from 
the mass or community at large. The 
Christian dispensation is distinguished 
as summoning men from all the world 
to form a society. The Jewish dispen- 
sation had the term avayuyrj, meaning 



A. D. 40.] 



CHAP. IX. 



197 



and Galilee and Samaria, and were edified \ and walking in the fear 
of the Lord, and in the comfort of the Holy Ghost, were 
multiplied. 

32 And it came to pass, as Peter passed 1 throughout <ch - 8:1 - 
all quarters, he came down also to the saints which dwelt 

at Lydda. 

33 And there he found a certain man named iEneas, which had 
kept his bed eight years, and was sick of the palsy. 

34 And Peter said unto him, ^Eneas, * Jesus Christ ^h-io,' 16 ' 



a gathering together, union, as among 
the members of an existing society. 
That dispensation was distinguished 
as drawing and holding together those 
•who belonged to it. If Walking — 
proceeding in their course, in the filial 
fear of the Lord, passing the time of 
their sojomming in fear. ^ Comfort— 
strengthening, (and consolation,) con- 
nected with the term for Paraclete. 
These particulars describe the upbuild- 
ing. \ Multiplied. The Churches and 
their members were greatly increased. 
This verse is introductory to the nar- 
rative of Peter' s tour through these 
Churches of Judea, &c. and it is inserted 
here to show that these Jewish Chris- 
tian Churches were not to be overlook- 
ed, and indeed if these had been a fair 
specimen of the Jewish people at large, 
there would have seemed no reason 
against the Gentiles coming in through 
the Jewish pale. But they were only 
a small minority of the nation. While 
therefore the Jews had here a speci- 
men of what Christianity could do for 
them, they were still to have the first 
offer, and only on their rejection of it 
was the Gospel to go to the Gentiles. 

32. The Circuit of Peter among 
these Churches of Judea, &c. is here given 
in brief, leading to the account of his 
vision in regard to the Gentiles being 
admitted to the kingdom of Christ. It 
is not unlikely that when the Gospel 
spread in Samaria and Galilee, the 
Apostles began to make circuits from 
Jerusalem and to visit the Churches. 
Peter's labors extend as far as to the 
Apostolic Synod, A. D. 50. The fol- 
lowing event may belong to the three 
years of Paul's absence and before his 
visit to Jerusalem. In that case wo 
17* 



have the parallel histories of what is 
going on at different points. Having 
closed Paul's history for the time, 
Luke begins back now with Peter, as 
he started out on this Apostolic tour 
soon after the spread of the Gospel 
beyond Jerusalem. ^ Throughout all. 
Our translators have supplied the word 
"quarters'' — others supply the word 
"saints;" passing through among all 
the saints. On this tour he came down 
also to the saints that inhabited Lydda. 
This town is in the neighborhood of 
Joppa, and about one day distant from 
Jerusalem. We passed through the 
fine rich orange groves and olive yards 
on the road from Joppa to Lydda, and 
found there the ruins of a Church, 
said by some, but without authority, 
to have been built by Richard Coeur 
de Lion. The village has about two 
thousand inhabitants, and is surround- 
ed by the most luxuriant orchards and 
fields of grain. 

33. JEneas. As the name is Greek, 
it has been inferred that he was a Hel- 
lenist, or Greek-speaking Jew. It is 
also inferred that he was already a 
disciple, as his conversion afterwards is 
not mentioned, see vs. 34. f Kept his 
bed. Literally, from (or since) eight 
years, laid down upon a bed, who was par- 
alyzed. 

3L Peter calls the man by name, to 
bring home to him most personally the 
good news of his healing by Jesus 
Christ. iEneas seems to have under- 
stood the personage spoken of without 
explanation, and hence it is inferred 
that he was a disciple, f Maketh. 
Is making thee v>hole. He does not say, 
"Jesus will heal thee on certain con- 
ditions " — but this is what He does, and 



198 



THE ACTS OF THE APOSTLES. 



[A. D. 40. 



maketh thee whole : arise, and make thy bed. And he arose im 
mediately. 

*ichron.5:i6. 35 And all that dwelt at L y( Ma and 1 Saron saw him, 
m en. 11 : a. and m t ur ned to the Lord. 

36 T Now there was at J oppa a certain disciple named 
\U3r,Doe,or, Tabitha, which by interpretation is called || Dorcas : this 
*itu?™:8? :10, woman was full n of good works and almsdeeds which she did. 

37 And it came to pass in those days, that she was sick, 
0 en. 1 : 13. an( j ^ ec i . w h om w hen they had washed, they laid her in 0 an 

upper chamber. 



"what He has come for, and He is even 
now applying His cure to thee. Rise up 
at the joyfui message and act as a cured 
man — "arise and make thy bed." 
Literally, spread for thyself (thy bed.) 
^[ Immediately. The man acted in 
prompt obedience to the gracious com- 
mand. He found strength to obey the 
command. Christ's commands are not 
grievous but gracious ; and carry with 
them and in them the promise of His 
strength, for the performance. The 
promptness of his action showed his 
willingness and joy in Christ. 

35. Lydda and Saron. See vs. 32. 
Leaving Joppa at seven and a half in 
the morning and taking the road east 
to a fountain, through paths skirted 
by orange groves, we came at eight 
and a fourth, to Yazur, also called Sa- 
ron, lying in sight from the suburbs of 
Joppa, on a knoll in the plain. At 
twenty minutes of eleven we came to 
Ramleh, and at twelve to Lydda. Sa- 
ron seems to have been the ancient me- 
tropolis of that region, and was called 
Lesharon, or Lasharon, which belong- 
ed to Saron. Among the Kings con- 
quered by Joshua, is the King of La- 
sharon, Josh. 12 : 18. " In the Judaic 
map, (says Du Veil,) it is a royal city 
upon a hill called the Hill of Saron, 
in the tribe of Ephraim." Luke seems 
to call this place the Saron, here, by 
an emphasis, for there is another city 
called Saron, beyond Jordan, in the 
tribe of Gad, upon the river Arnon. 
See 1 Chron. 5:16. *j[ And turned. 
Who also — as a result of the miracle — 
turned to the Lord. A general conver- 
sion of the inhabitants followed this mi- 
raculous work. The fame of it also led 
to another miracle by Peter at Joppa. 



36, Joppa, by the sea-side, is a 
most thriving port, now called Yaffa, 
about forty-five miles north-west from 
Jerusalem. Here we are soon to be 
introduced to the wonderful vision of 
Peter, looking out toward the sea, 
ch. 10, and beholding the abolition of 
ancient separating lines between Jews 
and Gentiles. Meanwhile he works a 
notable miracle, the first of the kind 
that was performed by the Apostles. 
Christ raised from the dead an only 
son, (of the widow,) an only daughter, 
(of the ruler,) an only brother, (of the 
sisters at Bethany ; ) and here Peter 
raised a pious maiden, whom all ad- 
mired and loved. According to the 
custom, she had two names. Both 
these signify the same thing — a gazelle 
— a common female name in Palestine. 
Tabitha was the Aramaic name, corre- 
sponding with Dorcas, the Greek name. 
It is here shown what rich fruits the 
Spirit of Christ had matured in this 
maiden, and what power her goodness 
gave her in the community — how many 
excellent deeds she did, and how many 
warm friends she won, who were also 
friends of Christ, f Full. She abound- 
ed and persevered in good works, par- 
ticularly in alms deeds, making gar- 
ments for the poor, vs. 39. See 1 Tim. 
2: 10; Titus 2 : 7. 

37. She was sick. Literally, it came 
to pass that she, having taken sick, died ; 
and having io ashed her, they placed (her) 
in an upper room. Among the Greeks 
the corpse was always washed by wo- 
men, though here the participle is 
used indefinitely. The upper room 
was that most commonly devoted to 
sacred purposes, as of devotion, (ch 
1 :13.) 



A. D. 40.] 



CHAP. IX. 



199 



38 And forasmuch as Lydda was nigh to Joppa, and the disciples 
had heard that Peter was there, they sent unto him two 

men, desiring him that he would not || delay to come to " 0r ' u 9^^ 
them. 

39 Then Peter arose and went with them. When he was come, 
they brought him into the upper chamber : and all the widows stood 
by him weeping, and shewing the coats and garments which Dorcas 
made, while she was with them. 

40 But Peter p put them all forth, and * kneeled down, fKv^f 
and prayed ; and turning Mm to the body r said, Tabitha, j 2 Mark5: * 1 - 
arise. And she opened her eyes : and when she saw Peter, Jolinll: * 3 - 
she sat up. 

41 And he gave her his hand, and lifted her up, and when he 
had called the saints and widows, presented her alive. 



38. But Lydda being nigh to Joppa — 
the disciples having heard that Peter was 
in it — Lydda, (from the fame of his re- 
cent miracle,) sent two men unto him, 
exhorting (him) not to delay to come 
through even unto them. Lydcla was only 
about six miles distant from Joppa; 
and there were disciples at Joppa as 
well as " saints" (professed disciples,) 
at Lydda. They sent for Peter, as it was 
a case which interested the Church, 
among them. ^[ Not to delay. On ac- 
count of the trouble. Tyndale has it, 
" not to be grieved." So Cranmer. The 
Ptheims has it, not be loath. ^ Two 
men. A plurality, as more urgent and 
respectful than one. 

39. Arose. Literally, then Peter, 
having risen up, went with them; whom, 
being come, they led up to the upper cham- 
ber, (where the corpse was laid, vs. 
37.) All the widows — belonging to 
that place, and for whom she used to 
make garments. This class of persons 
were specially cared for by the Church, 
ch. 6 : 1 ; 1 Tim. 5 : 3-10, 1G. (Some 
suppose that the widows here referred 
to, are a class of deaconesses having 
charge of the poor and sick, and show- 
ing the garments which were there 
made up fur distribution.) ^ Coats 
and garments. These are called in 
male attire, the coat and cloak — the 
upper and under garment — the loose 
flowing robe and the tunic or vest — 
which made up the Eastern dress, then 
and since, Which — how many and 



of what sort. ^ Made. Was in the 
habit of making — used to make. 

40. Put them all forth — after Christ's 
example, when Peter was present, and 
because they were noisy in their grief, 
Luke 8 : 54. So Elisha, 2 Kings 4 : 33. 
Literally, Peter having put forth all out- 
side, (of the room,) placing the knees, 
(kneeling, in proof of his earnestness, 
says Chrysostom,) he prayed. He ac- 
knowledged the Divine efficiency; and 
even he who summoned the lame man 
to walk in the name of Christ, here 
prays, confessing himself to be but the 
instrument. So Jesus Himself prayed 
when He would raise Lazarus from 
the dead. <ft Turning. He first turn- 
ed himself to God, then to the body. 
He spake to the corpse as though it 
could hear, and in full confidence of its 
return to life. ^[ Arise. This com- 
mand to the dead body was given in 
faith of the Divine and quickening 
power which alone could raise the 
dead. \ Opened. The minute particu- 
lars are given with every mark of real- 
ity, just as an eye-witness would natu- 
rally describe the scene, \ Saw Peter. 
Her eye rested upon Peter, not as 
would seem in any fright, but only so 
as to cause her to sit up, in the con- 
sciousness of her restored powers. 

41. He pave, &c. Lit., And giving 
her the hand, he raised her up. Natural- 
ly enough he offered her help, which 
she may not absolutely have needed, 
and rather to signify to her that she 



200 THE ACTS OP THE APOSTLES. [A. D. 40. 



s John 11: 45, 
and 12 : 11. 



42 And it was known throughout all Joppa; "and 
many believed in the Lord. 

43 And it came to pass, that he tarried many days in 
Joppa with one * Simon a tanner. 



should rise up in full possession of her 
physical powers. She had doubtless a 
feeling of entire calmness and securi- 
ty, probably recognizing Peter as her 
instrumental restorer, and hence she 
takes his hand and rises at his motion. 
^ Called. He at once summoned those 
to whom she was so well known, to be 
the witnesses of the miraculous resto- 
ration. To those who had so lately 
lamented her death, he presented her 
living. 1 Kings 17 : 23. 

42. This miracle, like that at Lydda, 
was so remarkable as to become noto- 
rious throughout the city. The result 
was also in this case that "many be- 
lieved in [upon) the Lord" as in the 
other case, all the inhabitants " turned 
to the Lord" (Jesus Christ,) vs. 85; 
John 12 : 11. It was not in the power 
of the miraculous evidence to convert 
them, but God blessed these demon- 
strations to the renewing of their souls. 
Observe. — These miraculous works 
of the Apostle of the circumcision are 
shown, along with the happy state of 
the Jewish Christian Churches, in or- 
der to lead the way to the great change 
now about to be initiated by Peter's 
vision, and also to show that all honor 
is to be put upon the circumcision 
and upon the ancient Apostolate, even 
though now the uncircumcision are to 
be admitted to the same privilege, 
and the new Apostolate is to go forth 
upon its work. See vs. 15. The true 
Israel is the remnant according to the 
election of grace. It had been expect- 
ed that the Gentiles would be admitted 
into the Church, but only through Ju- 
daism — coming into the covenant by 
circumcision. But it begins to appear 
that it was to be a Gospel of the un- 
circumcision also. Stephen took broad 
views in this direction, and probably 
before Peter's vision the men of Cyprus 
and Cyrene were gathering the first 
Gentile Church at Antioch, ch. 11 : 20. 
43. Tarried. The narrative now 



leads us to the wonderful event which 
took place while Peter was providen- 
tially, or by the Spirit, detained at 
Joppa. It came to pass — according 
to God's direction, and as part of the 
Divine plan, though not as would seem 
any part of Peter's plan. God had a 
purpose for Peter to serve by tarrying 
in Joppa. Tf Many days. Literally, 
sufficient days — just as many as were 
needed for the consummation. ^ A. 
tanner. Skins are very much used in 
the East for bottles, as well as for oth- 
er domestic purposes. The business 
referred to here was that of preparing 
skins for various uses. As it led 
to contact with dead animals, the busi- 
ness was held in dishonor by the Jews. 
Chrysostom takes this to be a mark of 
Peter's humility, that he chose to lodge 
with a despised countryman. The 
trade was held in disrepute by other 
nations also. 

CHAPTER X. 

BOOK III. 

Church among the Gentiles. 

Part I. — Spread of Christian- 
ity among the Devout Gentiles 
— " Witnesses to the uttermost 
parts of the earth." A. D. 40— 
44. Chs. 10-12. 

\ 17. Vision of Cornelius at Cesa- 
rea, and Vision of Peter at Jop- 
pa — Reception of Gentiles into 
the Church independently of 
Judaism. 

The Gospel had now been preached 
by the Apostles to Hebrew, Hellenist, 
and Proselyte, Samaritan and Ethi- 
opian, successively. It is henceforth 
to go to the Gentiles resident in 
Judea. Up to this point the ad- 
vance of Christianity had been from 
Jerusalem among the Jews, through 



A. D. 40.] 



CHAP. X. 



201 



CHAPTER X. 

1 There was a certain man in Cesarea called Cornelius, a cen- 
turion of the band called the Italian band. 

2 °-A devout man, and one that b feared God with all his "h V a?!' and 22: 
house, which gave much alms to the people, and prayed to \\ s , 85> 
God alway. 



all Judea, and also in Samaria, and by 
the eunuch toward the uttermost parts 
of the earth. Now occurs the first re- 
ception of devout Gentiles to the 
Church, without coming through the gate- 
way of Judaism. The devout eunuch 
was at any rate an exceptional case, 
as one of an extraordinary class. The 
Apostle of the circumcision is brought 
forward as instituting this new move- 
ment, himself having the vision of 
this change, and introducing Corne- 
lius as the first fruits of the half- 
wag Jews, uncircumcised. Peter ap- 
pears, thus, as stretching his hand 
over the transition gulf to Paul, and 
bridging it over for a free passage to 
all. It is the rejection of the Gospel 
system by the Jews as a nation, (sav- 
ing only a remnant according to the 
election of grace,) that leads to the 
admission of the Gentiles at Cesarea 
without the intervention of Judaism. 
The connection between Cornelius and 
Judaism was at most not formal but 
only spirituM, and had not led to his 
enrollment as | a member of the Jew- 
ish Church by circumcision. He was a 
Gentile, embracing the leading truths 
of the Jewish religion, and worshiping 
the true God. Uncircumcised Gen- 
tiles ARB NOW TO BE RECEIVED INTO 

the Christian Church and Baptized. 

1. Cesarea. This city on the coast 
was at this time the political capital 
of Palestine, the seat of the Roman 
Procurators, though the government of 
Judea was transferred to Herod Agrip- 
pa, A. D. 41. T[ Cornelius. This is 

- 1 : stinguished Latin name; and this 
R^ man officer, belonging to the last 
great empire, God had chosen as the 
first fruit of the Gentiles, in the new 
vement for introducing them into 

i Church, f A centurion. This ti- 
is commonly understood as desig- 



nating the commander of a hundred 
men. He was the subordinate officer 
over the sixth part of a cohort, The 
band. This was an independent co- 
hort and not part of a legion, levied in 
Italy and not in Syria, (and probably 
designed as a body-guard for the pro- 
curator,) somewhat as English officers 
and regiments now in India. 

2. A devout man, &c. These terms 
denote Gentiles, who, though not pro- 
selytes, had abandoned heathenism, 
and, by living among Jews, had be- 
come worshipers of the true God. In 
this Gentile mind there was thus a 
preparedness for the reception of 
Christianity, brought about by the 
Spirit of truth, and pointing to Christ. 

With all his house. He was not only 
pious for himself and privately, but 
he gave proof of his sincerity, by so 
guiding and controlling his household. 
"I know Abraham," &c. Personal 
religion will lead to family religion, 
and prove itself by its fruits in the 
household. If Much alms. Lit., Do- 
ing many charities to the people, (the 
Jewish people. ) This is also remarked 
of the other Roman centurion, Luke 
7 : 5, and it is always a fruit of true 
piety if not a proof of it, James 1 : 27. 
Yet this conduct was strongly conti*ast- 
ed with that of these heathen officers 
in general, who plundered the people 
of the provinces wherever they could. 
^ Prayed — praying. It would seem 
most probable that this relates to his 
habitual devotions at the regular hours 
of prayer. Not unlikely he was pray- 
ing for guidance in the way of life, 
and for light on the subject of this new 
faith spreading every where in Judea 
and through the empire. See vss. 4, 
5. And the very difficulty then in his 
mind may have been this, as to the ne- 
cessity of Judaism and circumoision in 



202 



THE ACTS OF THE APOSTLES. 



[A. D. 40 



ch VS ii: 0 i3. 3 e He saw in a vision evidently about the ninth hour 

of the day an angel of God coming in to him, and saying 
unto him, Cornelius. 

4 And when he looked on him he was afraid, and said, What is it, 
Lord ? And he said unto him, Thy prayers and thine alms are come 
up for a memorial before Grod. 

5 And now send men to Joppa, and call for one Simon, whose 

surname is Peter : 
dch.9:43. q jj e lodgeth with one d Simon a tanner, whose house is 
ech. iiru. -fay fa e gea s ^ e . ejjg ghall tell thee what thou oughtest 

to do. 



order to union with Christ and His 
Church. As he " always prayed" and 
did not faint, he received gracious an- 
swers, in fulfillment of the promise, 
" Then shall we know, if we follow on 
to know the Lord," (Hos. 6:3.) Even 
to the darkened Gentile, who has such 
preparedness of mind and really seeks 
after Christ, God will raise up teachers 
and guides, as He sent Philip all the 
way from Samaria by the road to 
Gaza, to instruct the inquiring eunuch, 
and as here He sent Peter to Cornelius. 
As Philip lived and preached at Cesa- 
rea, (ch. 8 : 40,) Cornelius had heard 
the Gospel, (vs. 87.) 

3. Vision. Rather, in an apparition 
— not in a dream, but with his bodily 
eyes. ^ Evidently — openly, manifestly, 
in human form, vs. 30. ^ Ninth hour — 
three o'clock in the afternoon, one of 
the Jewish hours of prayer, ch. 3 : 1 ; 
5:7. If An angel of God. The im- 
portance of the occasion was so great, 
opening the Church to a Gentile and 
thus to the Gentile world, and receiving 
such an alien and stranger into the 
household of God, that the mission of \ 
an angel was warranted. The person 
of this angelic being was seen coming 
in to him, standing before him, and 
was heard calling him by name. 

4. Looked — Looking steadfastly upon 
him and becoming very fearful, (full of 
awe at the sight of such a celestial vis- 
itant,) he said, What is it Lord? As 
we say, " What is it" that has brought 
you hither ? \ Thy prayers and thine 
alms. These are the services spoken 
of (vs. 2,) as those which were the 
habit of Cornelius. % Are com,e up, as 



incense, "vials full of odors," Rev. 8 : 
3, 4. \ For a memorial. This term is 
used in the Greek version of the Old 
Testament for sacrifice, Lev. 2 : 2, 16. 
His prayers and alms were for a re- 
minder in God' s "book of remem- 
brance," Mai. 3 : 16; Neh. 13 : 14, 
22, 31, and noted down as calling for 
the Divine action. This only shows that 
already this man must have had some 
faith leading him to pray, and such a 
faith as brought forth its fruits in his 
life, and made him already yearn for 
the benefits of the Gospel. There is no 
idea here of any thing meritorious in 
his prayers and alms. But that he 
went forward in duty so far as he had 
the light, and in such case he had the 
promise of more light, and grace for 
grace, John 1 : 16. 

5-6. And now, since this is so, and 
the time has come for your prayers to 
be answered, send men to [unto) Joppa. 
The directions are definitely given. 
■}[ Call for. Lit., Se?id for, the same 
word as in vs. 22. If Lodgeth, as a 
guest, see ch. 9 : 43. Tf Whose house. 
j The site of Simon's house was pointed 
out to us by the sea-side in Joppa. 
There we found skins and oil still dealt 
in, and we saw abundant reasons for 
such a trade being located near the 
sea, and in the suburbs of the city, as 
it was required by law. f Ought- 
est. Lit., What is necessary, (namely, 
according to God's plan.) This made 
it his duty. Observe. — (1) How 
could Cornelius imagine what duty or 
burden was now to be laid upon him, 
and what would be shown him that he 
ought to do ? Yet he went forward, 



HOUSE TOPS. 

p. 202 



A. D. 40.] 



CHAP. X 



203 



7 And when the angel which spake unto Cornelius was departed, 
he called two of his household servants, and a devout soldier of them 
that waited on him continually : 

8 And when he had declared all these things unto them, he sent 
them to Joppa. 

9 *jf On the morrow, as they went on their journey, and 

drew nigh unto the city, 'Peter went up upon the house- /ch< 11 :5, &a ' 
top to pray, about the sixth hour : 

10 And he became very hungry, and would have eaten : but while 
they made ready, he fell into a trance. 

11 And g saw heaven opened, and a certain vessel 



7:5G. 
Rev. 19 : 11. 



ready and anxious to iearn his duty. 
(2) God might have revealed to Cor- 
nelius His will by direct disclosures. 
But He would employ human instru- 
mentality, and bade him send for Peter. 

7. Cornelius promptly obeys the Di- 
vine direction. He was not thrown 
into perplexity, but was met in the 
way of his prayers, and doubtless saw 
this to be the answer from above. 
^ Household servants. Lit., Domestics. 
•[ Devout soldier. One of the private 
soldiers who attended on this officer, 
Matt. 3:9; Matt. 8:9. Da Costa, 
in his work entitled, " The Four Wit- 
nesses," holds that this soldier was 
most probably Mark the Evangelist, 
and that so he was the first convert of 
Peter, or one of the very first, and 
hence called his son,. — A whole house- 
hold is thus placed in contact with 
Christianity, when they are in a state 
of readiness to receive the truth, all 
in sympathy with Cornelius. Several 
witnesses were provided to testify to 
the miracle. Cornelius does not stern- 
ly command, but kindly opens the case. 

8. Declared. Lit., Given an exegesis, 
or historical statement, of these things, 
which had occurred, vss. 4-6. ^ Jop- 
pa. From this same place Jonah was 
sent to preach to the Gentile Ninevites, 
and Peter now to the Gentiles at Cesa- 
rea, ch. 9 : 36. Starting at four or 
five, P. M., they would travel in the 
cool of the evening and next morning, 
arriving about noon. This we did. 
The distance was thirty Roman miles. 

9. These messengers being on their 
way to Joppa, God was at the same 
time ordering all the circumstances 



there, so as to be ready for their call. 
Peter went up upon the house, the flat 
roof used for sleeping, airing, meditation 
and devotion, so as the better to pray 
toward Jerusalem, (1 Sam. 9 : 26 ; Jer. 
19 : 13.) The term is dtifia, from which 
we have dome, a circular, arched roof. 
T[ To pray. It was the second hour 
for prayer, at noon- time, twelve o'clock, 
the hour for the mid-day meal. 

10. Very hungry. As it was meal- 
time, and as he was to be thus prepared 
for his vision of food. IT Would have. 
Rather, desired to taste (eat) food. 
If While. (While) they now (the people 
of the house were) preparing. \ Fell 
into. Literally, an ecstasy fell upon him. 
" A ravishing of spirit fell on him." — 
Wiclif. The same is used by the Sev- 
enty of the "deep sleep" which fell 
upon Abraham. Gen. 15 : 12. In such 
a supernatural absorption of mind 
some of the most important revelations 
appear to have been made. Acts 22 : 
17 ; 2 Cor. 12 : 2. This was not like 
the vision of Cornelius, where the ob- 
jects were seen by the eye, but more 
like a dream. 

11. Heaven opened. See ch. 7: 56, 
where Stephen saw " heaven opened," 
the token of a new and special revela- 
tion to him. Nathaniel is promised the 
same, in order to a vision of the Son 
of man, as the ladder of Jacob's vision. 
John 1 : 51. ^[ Vessel. This is a very 
general term meaning utensil, or fabric, 
or instrument, to be explained by the 
context, as a sheet, canvas. ^ Knit. 
Literally, bound, fastened — by the four 
corners, or, literally, by four beginnings 
—four ropes, the beginnings of which 



204 



THE ACTS OF THE APOSTLES. 



[A. D. 40. 



descending unto him, as it had been a great sheet knit at the four 
corners, and let down to the earth : 

12 Wherein were all manner of four-footed beasts of the earth, 
and wild beasts, and creeping things, and fowls of the air. 

13 And there came a voice to him, Rise, Peter; kill 
a Lev, 11:7, and eat. 

DeufufaiT. 14 But Peter said, Not so, Lord: h for I have never 
fMatt*i5:ii. eaten any thing that is common or unclean. 
Bom 8 k:H, i7, 15 And the voice spake unto him again the second 
fcor. 10:25. time, 1 What G-od hath cleansed, that call not thou 



only were seen, and suspended from 
above by an unseen hand. ^[ Let down. 
This was the appearance in vision, that 
such a fabric was let down to the 
earth. Observe. — God adapts His 
teachings to our case. He lets down 
His Divine instructions to our neces- 
sities. See Luke 13 : 28-30. 

12. This singular receptacle con- 
tained all manner, &c. Rather, all 
the four-footed beasts, &c, " the whole 
animal world, without any other dis- 
tinction than that of their order in the 
creation." Gen. 1 : 26. Hence, both 
the clean and unclean animals were 
there, as they were distinguished by 
the Mosaic law. (Lev. 11 : 2.) The 
text reads, " All the quadrupeds" not 
" all manner of." Yet this may be the 
idea — " all," as regards the varieties — 
the article being used generically, to 
signify that some of all the kinds were 
there. 

13. This is a command, involving a 
privilege. So is it with all God's com- 
mandments. "Be saved, be healed." 
Peter being hungry, has this vision. 
" So God adapts His teaching to our 
circumstances, and Divine instructions 
are grafted upon human infirmities." 
T[ Kill. This is the term commonly 
applied to sacrificial slaying, and here 
it is the same as to say, "Go to work, 
Peter, and of all these animals slay in- 
discriminately, with no regard to the 
Mosaic distinctions of clean and un- 
clean." They were all set before him, 
without restriction or limitation, to 
use as he pleased, of all kinds. 

14. Not so. Literally, by no means, 
Lord. Peter revolted at this idea as 



altogether contrary to all his religious 
principles and practice. The Jewish 
law, which he had always strictly ob- 
served, set a special difference between 
clean and unclean animals, in order 
to train the people to the important 
distinctions between holy and sinful — 
holiness and sin — and also to separate 
them in all their daily living from all 
other people. ^Common, not consecrated 
— unholy — as explained by 11 unclean." 
Peter could point to the written law. 
But a miracle or revelation could show 
it to be abrogated. 

15. This natuval reply of Peter, con- 
sidering all his religious prepossessions 
and customs as they were authorized 
fully by the word of God, is answered, 
f Cleansed. God had, in this symbol- 
ical representation, cleansed the unclean 
beasts, &c. — that is, had declared them 
cleansed — had removed their ceremo- 
nial defilement, by His authority. And 
this Divine revelation was to show Peter - 
this fact. T[ That call not. Literally, the 
things which, fyc, do not thou vulgarize — 
{profane. Make not — count not, common. ) 
This last is expressed in one word. 
And Jews and Gentiles were no longer 
to be kept asunder, but to be regarded 
as one in Christ — "where there is 
neither Jew nor Greek," Eph. 1 : 10; 
Col. 1 : 20 ; 1 Tim. 4 : 4, 5. " A res- 
toration of all things " has now been 
produced, (ch. 3 :21,) but only in the 
hint and earnest of it. The wall of 
partition was broken down, and the 
whole Gentile world was to be admit- 
ted to the fellowship and privileges of 
the Gospel, Eph. 2:14; Gal. 3 : 28. 



A. D, 40.] 



CHAP. X. 



205 



16 This was done thrice : and the vessel was received up again 
into heaven. 

17 Now while Peter doubted in himself what this vision which he 
had seen should mean, behold, the men which were sent from Cor- 
nelius had made enquiry for Simon's house, and stood before the gate, 

18 And called, and asked whether Simon, which was surnamed 
Peter, were lodged there. 

19 T While Peter thought on the vision, k the Spirit * ch - 11 :12 - 
said unto him, Behold, three men seek thee. 

20 1 Arise therefore, and get thee down, and go with 1 ch - 15 : 7 - 
them, doubting nothing : for I have sent them. 



16. This [thing.) Meaning either 
the voice, which in the previous verses 
is said to have spoken " again the 
second time " — or the vision, voice and 
all. It would seem that the latter is 
meant, because the pronoun cannot 
agree with the term for voice, but 
means " this thing." Yet as the verb 
is the same as is used with "voice" in 
vs. 13, it may denote that this thing 
occurred, that is, the voice repeated 
the third time in connection with the 
one vision ; and the neuter pronoun is 
used to give the declaration a wider 
range. This is the more clear from 
the last clause, which tells us that the 
vessel was only at the close taken up 
into heaven, and not three times taken 
up and let down. 

17. It was at the moment of Peter's 
doubt and inquiry, that light was fur- 
nished, and all according to the Divine 
plan, that employed diiferent agents, 
independent as they were, to bring 
about His purpose. Tf Should mean. 
Literally, might be. The men sent 
from Cornelius. The men who had 
been sent by Cornelius and who had 
come from him, having inquired out — 
having inquired thoroughly until they 
found out — as they were instructed to 
inquire, (5, 6,) and the tanner was an 
obscure man. Stood. Were present 
at the gate — the door opening upon the 
court from the street. This is the 
style of the more ordinary Oriental 
houses. Others, and superior ones, 
have a porch or vestibule between the 
gate and the court. The Eastern cus- 
tom is for strangers to stand at the 
outer gate and call out, "Who lives 

18 



here?" or to give warning of their 
coming. 

18. And called. Literally, and hav- 
ing cried (or called) out, they inquired if 
(whether or not,) Simon, he who is sur- 
named Peter, lodges here — is entertained 
here as a guest, or visitor. The name 
of Simon was so common, that it was 
necessary to be particular — and he "was 
now better known by this name given 
him by our Lord, than by "Simon, 
son of Jonas." It is the custom at the 
East to stand at the outer gate and 
call out. See Deut. 24 : 11. 

19. Thought. Rather, earnestly revol- 
ving in mind, or pondering in mind 
concerning the vision. This state of Pe- 
ter's mind, is recorded as so exactly 
corresponding to the arrival of the 
men, as it was ordered in God's all- 
wise and wonderful providence. ^[ The 
Spirit. The same Spirit that gave Pe- 
ter the vision and Cornelius another 
vision to match, now notified to Peter 
the arrival of those men whom He di- 
rected to be sent to him. Observe. — 
Here is the momentous, glorious cri- 
sis ! As when certain Greeks came to 
the feast, saying to Philip, "Sir, we 
would see Jesus. And Jesus replied, 
The hour is come that the Son of man 
should be glorified." John 12 : 20-23. 

20. Arise therefore. Rather, but 
arise. The " but " turns the discourse 
to the matter in hand, as to what was 
to be done in the perplexity. ^ Get 
thee down — from the house-top to where 
they are. \ Go. Depart (on a jour- 
ney) with them. ^[ Doubting nothing — 
making no hesitation, about going with 
these heathen — for I have sent them, 



206 



THE ACTS OF THE APOSTLES. 



[A. D. 40. 



21 Then Peter went down to the men which were sent unto him 
from Cornelius ; and said, Behold, I am he whom ye seek : what is 
the cause wherefore ye are come ? 

22 And they said, 111 Cornelius the centurion, a just 
man, and one that feareth God, and n of good report among 
all the nation of the Jews, was warned from God by an 

holy angel to send for thee into his house, and to hear words of thee. 

23 Then called he them in, and lodged them. And on 
cZ s iui2. the morrow Peter went away with them, °and certain 

brethren from Joppa accompanied him. 
24 And the morrow after they entered into Cesarea. And Cor- 
nelius waited for them, and had called together his kinsmen and 
near friends. 



Ml VS. 1, 2, &C 

nch. 22:12. 



rather than Cornelius. This would 
lead him to expect some disclosure as 
to the meaning of the vision. He was 
already charged to make no objection 
to consorting with them, and he would 
soon hear further from them. 

21. Peter obeyed the direction ex- 
actly — went down from the roof to the 
gate, or door, opening from the street. 
The men seem to have made the com- 
mon inquiry, and had probably stood 
without until Peter came. See vs. 23. 
Peter at once frankly pi-esents himself 
as the person for whom they were in- 
quiring, and without assuming any su- 
perior knowledge, asks of them their 
errand — waiting to be enlightened on 
the subject by the event. All that he 
knew beyond the vision, was that there 
were three men, and that these were 
the ones sent by God. ^[ Ye are come. 
Literally, ye are present. 

22. The centurion. Bather, a centu- 
rion. ^ A just man — righteous in the 
eyes of the law. In vs. 2, he is called 
devout — pious. ^Feareth God — the 
God, (of Israel.) ^ Of good report. 
Literally, witnessed of. See ch. 6:3 ; 
16 : 2; 22: 12. So of the centurion 
in Luke 7 : 46. All the people of the 
Jews, as well as his own people, bore 
ample testimony of his excellent char- 
acter and deeds, Warned from God. 
Was divinely instructed. This is ex- 
pressed by one word in the Greek. 
\ By a holy angel. This was the per- 
son who was seen by Cornelius in the 
vision, (vs. 3.) \ Send for. The 



same word as in vs. 5, rendered "call 
for. 1 ' T[ To hear zvords. It was said in 
the vision, " He shall tell thee what 
thou oughtest to do," (vs. 6.) 

23. Called he them in. Literally, 
Having called them in, he lodged them. 
This refers to an invitation to the hos- 
pitalities of the house, to lodge, &c, 
and seems to imply that they stood 
outside, or at least in the court as yet. 
^ Lodged them. Rather, treated them 

| as guests. Though the house was not 
I Peter's, he was at liberty to do this ; 
to invite others as guests where he 
! himself was such a guest. The term 
j is the same as in verse 18 is used of 
Peter. This is his first "consorting 
with men uncircumcised and eating 
with them," as is also probably im- 
plied. Seech. 11:3. ^Onthemorrow — 
after they had tarried over night — Pe- 
ter went away with them., according to 
the Divine direction, (vs. 20,) and cer- 
tain brethren, [some of the brethren^) six 
' in number. See ch. 11 : 12. Some of 
the Christian brethren went, probably 
as personal friends, or it may be, from 
an expectation of some important 
event. It was plainly, however, to 
serve a useful purpose in bearing wit- 
ness and being appealed to in defense. 
See ch. 11 : 1-12. Wiclif has it, 
"that tbey might be witnesses to 
Peter." This doubtless was God's 
plan. 

24. Tlie morrow after — after leaving 
Joppa — one night on the road, thirty 
miles. For the time occupied in the 



A. D. 40.] 



CHAP. X. 



207 



25 And as Peter was coming in, Cornelius met him, and fell down 
at his feet, and worshipped Mm, 

26 But Peter took him up, saying, p Stand up ; I myself %Sr.SlS^Sk 
also am a man. 22 :9- 

27 And as he talked with him, he went in, and found 
many that were come together. 

28 And he said unto them, Ye know how nhat it f s ^ 8 a4:9 > and 
is an unlawful thing for a man that is a Jew to keep ia 
company, or come unto one of another nation ; but r God E ££; 3 5 . : 6 8 ; 9 - 
hath shewed me that I should not call any man common 

or unclean. 



journey, see vs. 9 and notes. Wait- 
ed — was expecting them. This shows 
the confidence of the man in the result 
of his mission as Divinely promised, 
and his zeal in having all in readiness 
for the instructions expected on the 
arrival of Peter. See vs. 6. % Called 
together — having convened. Ki?ismen 
— his relatives. *[[ Near friends. Lit,, 
necessary friends — very intimate friends. 
This shows the piety of Cornelius, 
which led him thus to influence these 
friends and bring them within the 
reach of these means of grace. It 
would seem that they had at least be- 
come favorably disposed toward the 
true religion as against idolatry. Ob- 
serve. — How natural and obligatory is 
it to seek to bring our kindred with us 
to Christ. 

25, 26. And as Peter. Literally, 
and as it became (or came to pass) that 
Peier was entering. ^ Fell down. Lit- 
erally, falling at the feet, worshiped. It 
is not said ivhosc feet, or who?n he wor- 
shiped, but it is clearly implied. This 
act of prostration seems not a mere 
courtesy, as among the Orientals, but 
an act of homage and worship, as to a 
superhuman being. As he had received 
Divine notice of such a messenger and 
message from God, we cannot wonder, 
that especially to one born and trained 
a heathen, this prostration should have 
been his first impulse. Or even if it 
was not meant for worship, but only as 
an expression of profound reverence, 
Peter resists it as at least seeming to 
be an unwarranted homage, which he, 
as being only a man, could not accept. 
^[ I myself also. Peter saw in Cornelius a 



possible misapprehension as though he 
was taking him for a Divine being ; and 
implies that this might be inferred from 
his act. But as Peter had been plain- 
ly set forth in the vision as being a 
man, we may suppose that Cornelius 
had no settled intent of paying him Di- 
vine worship, but that Peter revolted 
at such an appearance of evil. He had 
in the vision been shown that all men 
are on the same footing in God's sight. 
Our Lord was often so worshiped and 
did not resist it. Matt. 8 : 2 ; 9 : 18 ; 
14 : 33. The Pope permits such adora- 
tion of himself, and thus profanely puts 
himself in the place of God. 2 Thess. 
2: 4; see Rev. 19 : 10 ; 22 : 9 ; ch. 14: 
14, 15. 

27. Talked with him. Rather, asso- 
ciating familiarly ivith him, to show how 
he put himself on a level with him, 
both as a man with fellow man, and as 
a Jew with a Gentile, vs. 28. ^ En- 
tered in — to the room from the court. 
If Many. The number was remarkable 
enough to be noted here. 

28. Ye. Peter here at once comes 
to the point explaining his presence. 
He declares that the law or custom 
which they were so well aware of and 
so much interested in, prohibiting the 
association of Jews with Gentiles, had 
been expressly set aside by God. The 
Jews professed at this time to find such 
a prohibition in the laws of Moses ; and 
though no express command could be 
found, this was the interpretation of 
their Rabbins or Doctors, and it was 
the common practice of that time. Ju- 
venal and Tacitus tell us that even the 
Jews who lived at Rome observed this 



208 



THE ACTS OF THE APOSTLES. 



[A. D. 40. 



29 Therefore came I unto you without gainsaying, as soon as I 
was sent for : I ask therefore for what intent ye have sent for me ? 

30 And Cornelius said, Four days ago I was fasting 
*Matt. : 28°:'3. until this hour; and at the ninth hour I prayed in my house, 
Luke lilt an d> behold, 8 a man stood before me *in bright clothing. 
Dan.' i6 *2. 31 And said, Cornelius, n thy prayer is heard, x and 
*iieb.6:io. thine alms are had in remembrance in the sight of G-od. 



rule. ^ Uow that it is — that it is. The 
spirit of the Mosaic economy was 
doubtless to keep the Jews separate 
from the heathen, and to prevent their 
intermingling with the Gentiles, until 
the coming of Christ should bring in 
the time for the universal spread of the 
true religion. ^[ Keep company. Lit- 
erally, to cleave to. The term is used 
in the sense of adhering to a party, and 
implies very habitual association, such 
as lodging and eating together, as being 
on a level. ^[ Come unto. That is, on 
terms of social equality — such as eat- 
ing and dwelling with them would 
show. In ch. 11 : 3, it is defined as 
eating with them. The Jews did not re- 
fuse all intercourse with the Gentiles. 
John 4 : 8, 9. But. Rather, and. 
He means to say, 11 ye know" the rig- 
orous custom ; and yet, for all that, 
God hath showed me (by the vision,) 
no one common or unclean to call (who is) 
a man. Though Peter in his discourse 
at Pentecost declares that the Gospel 
is to be universally spread abroad, (ch. 
2 : 39,) yet it was necessary to show 
him by vision this simple truth, so un- 
welcome to the Jewish prejudice and 
so contrary to their practice, that men 
of all nations were to be acknowledged 
as on the same footing in the sight of 
God. The first idea was that the 
Gentiles were to come into the Church 
only by becoming converts to Judaism. 

29. Therefore. Therefore also I came. 
Not only had God showed him this 
truth, but for this reason he had 
come. This would account for his 
presence there among them. \ With- 
out gainsaying. Literally, without say- 
ing anything to the contrary — without 
disputing or debating. ^[ As soon as. 
Literally, Having been sent for. This 
is introduced not to show the prompt- 
ness of his compliance, but the fact of 



their call — and this was to introduce 
the question which follows. ^[ / ask 
therefore. Literally, I ask then. If For 
what intent — on what account. Peter 
had heard from the messengers that 
Cornelius was directed by an angel to 
send for him and to hear words of him, 
(vs. 22.) But this was indefinite, and 
would naturally excite in Peter a de- 
sire to hear from Cornelius himself the 
full particulars in so important a case. 

30. Four days ago. Literally, from 
the fourth day. Cornelius sent the 
messengers to Joppa on the day of the 
vision, where they arrived the day 
following, (vs. 29.) The next day 
they started for Cesarea, and reached 
it on the fourth. He means here to 
say, that on the fourth day previous, he 
had fasted until this hour of that daj T — 
that is, until the hour in which he was 
speaking — the sixth hour ; the hour of 
the mid-day meal, or twelve o'clock at 
noon. This is mentioned by the cen- 
turion, to show that he was observing 
the Jewish ordinances of fasting and 
prayer, as a convert from heathenism 
to the true religion. ^ The ninth hour. 
Three o'clock, P. M. The fast contin- 
ued until then. ^ In my house. Not 
ostentatiously, but domestically. Ob- 
serve. — Household worship — family 
prayer and the family altar — will be 
established by every true worshiper of 
God, and God will honor domestic piety 
to the salvation of the household, vs. 
44. ^ A man. The same that Luke 
in the narrative calls an angel, vs. 3. 
He was a supernatural messenger in 
human form, and in bright shining rai- 
ment, showing the Divine glory by 
which he was commissioned. 

31. And said. Cornelius here gives 
the main ideas of the Divine message 
in his own language. This is accepted 
as sufficient for all purposes in making 



A. D. 40.] 



CHAP. X. 



209 



32 Send therefore to Joppa, and call hither Simon, whose surname 
is Peter; he is lodged in the house of one Simon a tanner, hy the 
sea-side : who, when he cometh, shall speak unto thee. 

33 Immediately therefore I sent to thee ; and thou hast 

2 Chron. 19 :7. 

well done that thou art come. Now therefore are we all SSKJu. 
here present before G-od, to hear all things that are com- Eph.V:9. 
manded thee of Grod. if'J'u'vi. 

34 Then Peter opened his mouth, and said, y Of a lom. 2 5 : : i 9 i-27, 
truth I perceive that Grod is no respecter of persons : iof i2, 2 i3 29, and 

35 But z in every nation he that feareth him, and ^r^ 13 " 
worketh righteousness, is accepted with him. Sdsle! 3 ' 18 ' 



an accurate report. fl" Thy prayer. 
Not referring to any particular prayer, 
necessarily— but thy praying in gene- 
ral. Or it may refer to a very special 
prayer made by Cornelius on the fast 
day for Divine illumination. The lat- 
ter is more probable. God does not 
regard prayers that are made without 
an object, but answers particular re- 
quests : and this He does not in the gen- 
eral but in particular. Yet his prayer 
at this time was doubtless the represen- 
tative of his other prayers— the bur- 
den Of which was, that he might be 
enlightened and guided in the truth — 
for the answer was to this effect. If Is 
heard. Rather, ivas heard, at the time. 
*| Had in remembrance. Rather, were 
remembered — as if noted in God's book 
of remembrance at the time. In vs. 
4, it is, "thy prayers and thine alms 
have (ascended) come up for a memo- 
rial before God." 

32. Call hither. In vs. 5, "send 
for." IT & ** lodged. In vs. 5, the 
same word is rendered "he lodgeth." 
\ When he cometh. Literally, who hav- 
ing come — when he is come. IT Shall 
speak unto thee. " Shall tell thee what 
thou oughtest to do," vs. 6 — "hear 
words of thee," vs. 22. 

33. Immediately therefore — for this 
reason — see vs. 7. "Good ground,'' 
says Bengel, " from which there is so 
quick a yield." j[And thou — (emphatic) 
on thy part. T Hast done well. Pe- 
ter's coming entirely falls in with the 
message of Cornelius to him, and gives 
great satisfaction. This is said, to put 
Peter's mind at rest — that he had 
come in obedience to the Divine call 

18* 



through Cornelius. ^ Before God — 
with a sense of the Divine presence, 
and as expecting to receive a message 
from God. Observe. — The message 
from the sacred desk ought to be at- 
tended upon as in the presence of God. 
^[ To hear all things. This is the right 
spirit of docility — to "hear what God 
the Lord will speak," (Psalm 85 : 8.) 
^ Commanded thee. Expressly appoint- 
ed — ordered. This is a military term, 
and denotes special orders given. Cor- 
nelius does not doubt that God, who 
had promised that Peter would speak 
to him and tell him what he ought to 
do, had given a message to Peter for 
him. He recognizes no authority in 
Peter personally, but only as the mes- 
senger of God to him. It is God, and 
not Peter, that he and his household 
worship. 

34. Opened his mouth. This denotes 
a solemn and special address. See 8 : 
35. Tf Of a truth, &c. I apprehend 
clearly, (not any longer dimly and un- 
certainly,) that God is no respecter of 
persons — literally, "no lifter up of the 
face " — from the Hebrew phrase 
which denotes a partiality in adminis- 
tering j ustice. He means that God does 
not accept a Jew because he is a Jew — 
nor reject a Gentile because he is such. 
He is not swayed by any such mere 
outward and national considerations, 
as is the case with men, Jas. 2 : 1-9. 
Peter, in his first Epistle, again refers 
to this important truth that was now 
so clearly conveyed to him, 1 Peter 1 : 
17. See 2 Chron. 19:7; Lev. 19 : 15. 

35. But (on the contrary) in every 
nation — without respect to mere na- 



THE ACTS OF THE APOSTLES. 



[A. D. 40. 



a Isa. 57 : 16. 
Eph. 2:14, 16, 
17. 

Col. 1 : 20. 

b Matt. 28 : 18. 

Rom. 10 : 12. 

Cor. 15 : '27. 
k h, 1 : 20, 22. 
1 trit. 3 : 22. 
Rev. 17: 14, and 
19:16. 

c Luke 4 : 14. 



36 The word which God sent unto the children of 
Israel, a preaching peace by Jesus Christ; ( b he is Lord 
of all j) 

37 That word, / say, ye know, which was published 
throughout all Judea, and c began from Galilee, after the 
baptism which John preached ; 



tional distinctions, as might have been 
inferred from the Jewish economy — 
for in Christ Jesus there is neither 
Greek nor Jew (Col. 3 : 11,) Rom. 2: 
28, 29. f Feareth Mm. This does not 
put all religions on an equality, but all 
nations. This fear of God is that filial 
fear which leads to a cheerful obedience. 
Peter in his Epistle speaks of the same, 
(1 Pet. 1 : 17, 18,) "If ye call on the 
Father who, without respect of persons, 
judgeth according to every man's work, 
pass the time of your sojourning here 
in fear. Forasmuch as ye know that 
ye were not redeemed with corruptible 
things, as silver and gold, but with the 
precious blood of Christ." This shows 
that Peter did not teach that fearing 
God and working righteousness were 
in themselves to make us accepted 
with God — but he declares the fact, 
that whoever is of such character and 
conduct is one who is accepted, being 
redeemed with the precious blood of 
Christ — and this no matter of what 
nation he may be — Jew or Greek. See 
vs. 43. Peace can come only by Jesus 
Christ, vs. 36. Peter had received in- 
formation on this point, viz. that na- 
tional distinctions could put no barrier 
in the way of a man's salvation, and 
hence that a Gentile, because he is a 
Gentile, is not excluded. He, on the 
other hand, means to teach that some- 
thing more than a mere external, cer- 
emonial obedience is necessary, and 
that a Jew, because he is " a Jew out- 
wardly" is not accepted. He does not 
teach that every heathen's natural light 
is sufficient, nor that a moralist's good 
works can save him, for he immedi- 
ately proceeds to preach Christ, and 
"peace by Jesus Christ,'" as the vital 
word or doctrine. 

36. The word — the doctrine, or teach- 
ing. Peter appeals to them now In re- 
gard to the notable facts of the Gos- 



pel history and of the Gospel message. 
Some connect this with vs. 34, as 
the thing perceived by Peter. The 
construction might admit of this, but 
the sense is not so appropriate. This 
Divine communication was first made 
to the children of Israel in the Gospel 
of the Old Testament; but especially 
in the preaching of the New Testament 
by Peter himself at Pentecost, (ch. 2 : 
22, 38; 3:26.) \ Preaching. Lite- 
rally, Evangelizing — publishing as good 
news. This was the fact of which they 
had heard, though they had not as yet 
apprehended it by faith. <ft Peace. 
Peace with God. Zech. 6: 13. "The 
counsel of peace." " He is our Peace 
who hath made both one, and hath 
broken down the middle wall of parti- 
tion between us." "Preached peace 
to you that were afar off and to those 
that were nigh." Eph. 2 : 14, 17 ; Col. 
1 : 20 ; Rom. 5:1. f He is Lord of all. 
This clause is thrown in here to ex- 
press the great pertinent truth that 
this Jesus Christ, who is preached, 
sustains the same oi-iginal relation to 
all men, Jew and Gentile. This is in- 
deed the very vital point. Rom. 1:16; 
3: 29, 30; 10 : 12. 

37. That word. Literally, the matter 
which became — the thing which came to 
pass, or the history which went abroad. 
They had learned something of Christ's 
life and works already in Cesarea. 
Philip • resided there, ch. 8 : 40, and 
may likely have preached there, as he 
preached before at Samaria, &c, and 
was the "Evangelist." Some have 
supposed that this was the centurion 
who was present at Christ's crucifixion, 
since troops from Cesarea were often 
sent to Jerusalem to keep the peace 
during the great festivals. Matt. 27 : 
44. ^ Began from Galilee. Christ did 
some preliminary works in Judea be- 
fore John was put into prison. But 



A. D. 40.] 



CHAP. X. 



211 



38 How d God anointed Jesus of Nazareth with the f h L 2 k f 2 *, : Ind 
Holy Ghost and with power : who went about doing good, 

and healing all that were oppressed of the devil; e for eJoUll3:2 - 
God was with him. 

39 And f we are witnesses of all things which he did, /Qh - 2:32 - 
both in the land of the Jews, and in Jerusalem; s whom ? ch - 5:30 - 
they slew and hanged on a tree : 

His regular formal entrance upon His 
ministry began in Galilee, whither He 
departed and began His public labors 
as soon as John was imprisoned. Matt. 
4:12,17. If After the baptism. John's 
ministry is called the baptism which 
he preached, for it is so described by 
the Evangelists, that he preached the 
baptism of repentance for the remission 
of sins. (Mark 1 : 4.) Observe. — 
The belief of Christians is based on 
great matters of fact, in the personal 
history of Jesus Christ. 

38. How. Literally, Jesus, the one 
who was from Nazareth, how God anoint- 
ed Him. This Jesus was the Person 
who was the subject of the word preach- 
ed. It was not an idea, nor a mere 
theory. But it was fact in regard to a 
Person who was well known. And the 
religion of Christ rests upon a solid 
historical basis, and the facts are as 
fully attested as any history whatever, 
the supernatural facts along with the 
rest, so that it is matter of history that 
this religion is from God. f Anointed. 
This anointing of Christ by the visible 
descent of the Holy Spirit upon Him 
at His baptism, was the opening fact 
in the history of His public ministry, 
(Matt. 4 : 12-17,) though He was wit- 
nessed to as the Messiah in His incar- 
nation. Observe. — How entirely the 
Apostle confines himself in his preach- 
ing here to the Person, and offices, and 
work of Christ, as he did also in his 
preaching at the Pentecost, (ch. 2 : 
14, &c.) f With power. The Holy 
Spirit was given without measure unto 
Him, and " all power in heaven and 
on earth," (Matt. 28:10.) His mir- 
acles were the standing pi*oof of His 
Divine commission. \ Who went about. 
This is the inspired description of our 
Lord's life and labors of love. Who 
went about, or went every where, (as 



the word is rendered, ch. 8:4,) do- 
ing good. The use which Christ made 
of this Divine power proved that He 
was a Divine Being. "He did no sin," 
(1 Pet. 2 : 22. ) He did good and noth- 
ing else — good in all forms of benefi- 
cence. He wrought no miracle for any 
thing else but good. Where He bade the 
devils depart into the swine, (Matt. 
8 : 80,) there was a loss to the owners, 
but the keeping of swine was prohibit- 
ed among the Jews, and much good 
was there in sending the devils out of 
men, even if they went from them into 
the swine ! \ Healing all, &c. That is, 
all who sought His healing, or who 
were brought to His notice. ^Oppress- 
ed. The term means tyrannized over, 
(James 2:6,) down-trodden. This in- 
cludes cases of demoniacal possessions 
and diseases. The former is specially 
alluded to, as being the highest form 
of Satanic agency in the natural world. 
^[ For. His miracles proved that God 
was with Him, as Nicodemus declared, 
John 3 : 2. Miracles were wrought 
to prove this, and they were acknow- 
ledged to be conclusive evidence. Be- 
sides, He was " God" as well as "with 
God," John 1:1. 

39. We. The Apostles were raised 
up and commissioned for this, to be 
witnesses of Christ's works and re- 
surrection, (ch. 1 : 22,) and their 
testimony was confirmed by the Holy 
Ghost, Heb. 2 : 2, 3. f Whom they 
slew. Lit., Whom also — another and 
important item in the history. This 
was done at Jerusalem, and other 
things in the country of the Jews, 
comprising all the Holy Land. ^ And 
hanged. *j[ Slew (by) hanging (him) on a 
tree. See ch. 2 : 23 ; 3 : 14 ; 4 : 10; 
5 : 30, where Peter addressed the Jews 
who were actors, but here he address- 
es Gentiles, (see note, ch. 5 : 30,) and 



212 THE ACTS OF THE APOSTLES. [A. D. 40. 



h ch. 2 : 24. 
.John 14:17, 22 
ch. 13:31. 
k Luke 24 : 30-43 
John 21:13. 



40 Him h G od raised up the third day, and shewed him 

openly ; 

« Mattes: i9,2o. 41 i Not t0 ^1 t h e people, but unto witnesses chosen 
ch J i7:3 5 i : . 22 ' 27 ' before of G-od, even to us, k who did eat and drink with 
2Cor m 5! 4 i : o 9 ' 10 * him after he rose from the dead. 

lPet^s!* 42 And Uie commanded us to preach unto the people, 
°3n%uzl}' an d to testify m that it is he which was ordained of God 
mo.?-!it t° be the Judge n of quick and dead. 

Mat^V. 1, 43 °To him give all the prophets witness, that through 
his name p whosoever believeth in him shall receive remis- 
sion of sins. 



ch. 26:22. 
p ch. 15 : 9, and 
26:18. 

Rom. 10:11. 
Gal. 3 : 22. 



though Cornelius was a Roman soldier 
and that class crucified Him, yet as a 
class they were not charged with it, but 
the Jews who procured it. 

40. Him. Lit., This one, whom men 
had so treated — God raised up. Peter 
having set forth the great fact of the 
crucifixion of Christ, passes now to His 
resurrection, f The third day. Impor- 
tant, because according to prophecy ; 
and hence a fact in itself conclusive of 
the Divine work. ^ Shewed him, &c. 
Literally, Gave Him to become manifest, 
ch. 2 : 27. Christ visibly appeared to 
many after his resui*rection, (1 Cor. 
15: 5-8.) 

41. Not to all. He showed Himself 
after his resurrection, not to the out- 
side world of iinbelievers, but only to 
His chosen Disciples, Matt. 21 : 44 ; 
see Luke 24 : 43 ; John 21 : 12-17. 
^[ Chosen before. The term refers to 
election by raising the hand. Their 
choice was beforehand — before the 
foundation of the world, (John 17 : 6,) 
but here noted as before the event 
which He so clearly saw and provided 
for, as also He predicted it to them, 
(John 16 : 7.) \ Who ate and drank 
with Ilim, and thus were enabled to 
witness of His real body, (John 21 : 
12,) and of its being the same person 
with whom they had been familiar, 
Luke 22 : 18; 24 : 41, 43. 

42. Commanded. That is, as He 
ascended, (Matt. 27.) His ascension 
is thus referred to here. This was 
the Apostolic commission, "Go ye 
therefore and teach all nations," &c. 
If Preach. The term refers to the pub- 



lic announcements of heralds. ^ Unto 
the people. The word commonly de- 
notes the Jewish people, and the Apos- 
tles had been charged to begin at Je- 
rusalem, though they were to " teach 
all nations." Testify. The term is 
intensive, and means to thorouyhly tes- 
tify. That it is He. Lit, That Him- 
self 'is the one. Ordained — desiynated, 
Rom. 1:4. f Judye. That He is the 
Judye of oilmen, as well as Lord of all, 
is proof that He is not confined to any 
nation in His scheme of grace. Paul 
brings forward the same idea to the 
same effect, showing the universal obli- 
gation to repent, from this fact of 
Christ's relation to all men as Judge, 
(ch. 17 : 31.) \ Quick — liviny men — 
all who shall be alive at the time of 
His coming to judgment, (1 Cor. 15 : 
52;) 1 Thess. 4 : 16, 17. 

43. All the prophets. See Luke 24 : 
27, 44. ' 4 The testimony of Jesus is the 
spirit of prophecy," (Rev. 19:10;) 
Isa. 28: 16; Dan. 9 ; 24 ; Micah 7 : 
18; Zech. 13 : 1 ; Malachi 3 : 1. 
The whole Old Testament is full of 
Christ. Though Peter was addressing 
Gentiles, yet the proof from fulfilled 
prophecy is adapted to all minds, and 
ought to carry conviction. The drift 
of prophecy in regard to Christ is, that 
He is the Saviour of Sinners. This is 
the burden of the Old Testament pre- 
dictions, and in this light Peter holds 
Him up — that this Lord and Judge of 
all men is the Saviour of all who be- 
lieve in Him. This would apply to 
those before His advent, and to all men 
since, that every one (Jew or Gentile) 



A. D. 40.] 



CHAP. X. 



213 



44 T While Peter yet spake these words, « the Holy l c h\\$i md 
G-host fell on all them which heard the word. andil:i5 - ' 

45 r And they of the circumcision which believed were r ver - 23- 
astonished, as many as came with Peter, s because that on ^ai.' "u 1 . 8, 
the Gentiles also was poured out the gift of the Holy 
Ghost. 

46 For they heard them speak with tongues, and magnify God. 
Then answered Peter, 

47 Can any man forbid water, that these should not be LidfsVs"'. 
baptized, which have received the Holy Ghost *as well Rom - 10:12 - 
as we ? 



believing in Him, (or upon Him,) receiv- 
ing and resting upon Him alone for 
salvation, shall receive remission (for- 
giveness) of sins. This is the sub- 
stance of the prophet's testimony, Isa. 
53 : 1 : 55 : 1, &c. 

44. Here occurs the Gentile Pente- 
cost, very much like the Jewish Pen- 
tecost at Jerusalem. " While Peter 
yet spake these words'" of a Gospel for 

ALL NATIONS AND FOR "WHOSOEVER 

will," the Holy Ghost honored the 
message. The baptism of the Holy 
Ghost was here given before the water 
baptism, to show that it was not 
from Peter, or by his office-work, but 
directly from God. This will show us 
that the Holy Spirit is not so tied to 
the ordinance of baptism, as to be de- 
pendent on it, and that the regenera- 
ting efficacj 7 does not lie in the rite of 
baptism. Simon Magus was baptized 
without being renewed, (ch. 8 : 13, 22,) 
and here men are renewed without 
baptism or circumcision. It was an 
important lesson, that the grace of 
God is not confined to external observ- 
ances, though these be his ordinary 
channels of bestowing grace, The 
word — who were hearing the word, cr 
discourse which he preached. 

45. The circumcision. The believing 
Jews of the company, spoken of in vs. 
23, who came with Peter, ch. 11:2; 
Gal. 2 : 12; Titus 1 : 10. Gentiles 
also, as well as Jews previously, vs. 
47. They seem to have clung to the 
idea that the heathen must first become 
proselytes, at least, and come into the 
Church through Judaism by circumci- 
sion, &c. Yet here they saw an out- 



pouring of the Holy Ghost like that 
upon the Jews and proselytes at Pen- 
tecost. 

46. For. The plain proof of the 
Spirit's outpouring was in the gift of 
tongues. This made it manifest by 
their miraculous speech in unknown 
dialects, as at Pentecost, that they had 
received the same gift. The miracu- 
lous gift was imparted, not only for 
itself, but also to make manifest the 
inward spiritual gift, and to aid in 
breaking down the wall of separation 
between Jews and Gentiles, which had 
been kept up so much by the difference 
of speech. Thus was the Gentile Pen- 
tecost. ^ Magnify God. "Speaking 
the wonderful works of God," ch. 2 : 
11, using these forms of speech in de- 
claring the praises of God. 

47. Can any one. Literally, is any 
.one able to forbid. Has any one power 
to forbid or hinder the ivater — namely — 
which is Diviuely appointed to sym- 
bolize in the baptismal ordinance the 
influence of the Holy Spirit. This vis- 
ible sign was required even though the 
spiritual grace which it signified had 
been bestowed. Alford remarks that 
"the expression here, 1 forbid water,' 
shows that the practice was to bring 
the water to the candidates, not the can- 
didates to the tvater. And this is ren- 
dered certain when we remember that 
they were assembled in the house. 
He does not say, "Can any man forbid 
me to bid these go forth to the water, &c." 
but " Can any man forbid the water, 
(with the article,) the water at hand." 
So the eunuch said, "See here is wa- 
ter, what doth hinder me to be bap 



214 THE ACTS OF THE APOSTLES. [A. D 40. 

I \S™\ Ss/Ld 48 u And he commanded them to be baptized x in the 
S:lt5- name of the Lord. Then prayed they him to tarry certain 

days. 

CHAPTER XI. 

1 And the apostles and brethren that were in Judea heard that 
the Grentiles had also received the word of Grod. 



tized?" He does not say, see here is 
deep water, or sufficient. But water 
was all that was needed. It is cer- 
tainly clear that nothing is hinted of 
immersion as being requisite, nor any- 
thing said of "going under the watery 
Who have received, &c. The ground 
of the claim to baptism here is the ac- 
tual reception of the Holy Spirit enti- 
tling them to the seal of God's cove- 
nant. Baptism is a privilege of mem- 
bership in the visible Church, not an 
ordinance for introducing persons to 
the Church. Infants of believers are 
baptized, because they are included 
with their parents in God's covenant 
and reckoned with them as yet, not 
because they are presumed to have the 
Holy Spirit. This outpouring of the 
Spirit upon the Gentiles shut out the 
question which else must have arisen, 
whether these must not be circumcised 
before baptism. 

48. He commanded, &c. This is not 
the same term as is so translated in vs. 
42, but refers rather to giving direc- 
tion. He did this according to his own 
full commission. See vs. 33. One 
reason may have been to commit these 
brethren to the matter, so that they 
would abide by this course of action 
and not easily be led away by the Jews. 
Moreover, the Apostles, as Paul, seem 
rather to have administered baptism 
through others, (ch. 2 : 38 ; 1 Cor. 1 : 
14-17; see John 4:2,) lest any rite 
should overshadow the preaching of 
the word, see ch. 6 : 2, and lest those 
baptized by our Lord, or by chief Apos- 
tles, should claim some pre-eminence 
on that account. ^ In the name. In 
ch. 2 : 38, the preposition used means 
upon, on profession of the name. Here 
it is "m" the name — by the authority 
of, and in the confession of the name — 
in recognition and adoption of the 



name of the Lord Jesus. Cornelius had 
already professed the name of God. 
He had now to confess his faith in Jesus 
as the Messiah. The terms here do not 
give the form of baptism, but the sub- 
stantial profession. Then, &c. They 
expressed their kind feeling toward 
these servants of the Lord. Peter was 
thus made a guest of the Gentiles, (see 
ch. 11 : 3,) and openly declared thus 
that a Jew could eat with Gentiles who 
feared God. 

CHAPTER XI. 

§ 18. Peter reports to the Church 
at Jerusalem his Vision and the 
reception of DEVOUT GENTILES, 

AND VINDICATES HIS COURSE IN CON- 
SORTING with them. Jerusalem. 
Ch. 11 : 1-18. 

1. This conduct of Peter, so novel, 
so unheard of, so contrary to the 
usages of the Jewish Church — in re- 
ceiving Gentiles to the Church without 
circumcision — had been justified to his 
own mind by a special revelation from 
God. It was now to be vindicated to 
his Jewish brethren. f[ The Apostles. 
John and James were there at this 
time, (ch. 8:14; 12 : 2, ) besides oth- 
ers without doubt, and i( the brethren" 
— the Church members belonging to 
different Churches in Judea, both Jews 
and proselytes. See Gal. 1 : 22. It 
was not surprising that so remarkable 
an event should soon be heard of at 
Jerusalem and throughout that whole 
region of country. They heard that 
the Gentiles also, (or heathen,) for this 
was the first spreading of the Gospel 
beyond the Jewish pale in such a way 
as to open the door to the whole hea- 
then world — " had received the word of 
God" — that is, had had the Gospel 
preached to them, and had embraced 



A. D. 40.] 



CHAP. XI. 



215 



2 And when Peter was come up to Jerusalem, a they Q^'^f' 
that were of the circumcision contended with him, 

3 Saying, b Thou wentest in to men uncircumcised, c and J&^lil! 
didst eat with them. 

4 But Peter rehearsed the matter from the beginning. 

and expounded it d by order unto them, saying, d Luke 13 - 

5 6 1 was in the city of Joppa praying : and in a trance <cb - 10:9 > &<} - 
I saw a vision, A certain vessel descend, as it had been 

a great sheet, let down from heaven by four corners ; and it came 
even to me. 

6 Upon the which when I had fastened mine eyes, I considered, 
and saw four-footed beasts of the earth, and wild beasts, and creeping 
things, and fowls of the air. 

O ' 



it — the Gentiles also, as well as the 
Jews. They seem to have heard this 
report in the general, and some details, 
vs. 13, and the offensive features of the 
case were made prominent, vs. 3. 

2. Of the circumcision. When Pe- 
ter went up, (from Cesarea, whither he 
had gone from Joppa,) those belonging 
to the circumcision — Jewish converts to 
Christianity — probably the proselytes, 
who would feel that an unfair distinc- 
tion was made in favor of these Gen- 
tiles who were admitted to the Church 
without circumcision — or, the Jewish 
believers generally, who are referred 
to as sticklers for circumcision — con- 
tended — had a difference with him. 
One of the fathers tells us that Cerin- 
thus, who was afterwards a noted her- 
etic in Asia Minor, and against whose 
denial of Christ's divinity John is said 
by some to have written his Gospel 
history, was active in exciting this 
contention against Peter. It is plain 
that Peter was not regarded by the 
primitive Church as supreme and infal- 
lible. 

3. The ground of the accusation 
was that he put himself on a level of 
social equality with Gentiles, contrary 
to the most acknowledged usages of 
the Jews. This was even so strong 
and rooted a feeling, that Peter him- 
self afterwards, in a moment of temp- 
tation, yielded to it, and was sharply 
reproved by Paul for his inconsistency, 
(Gal. 2 : 11.) But there was be- 
hind tliis a graver complaint — that he 
had set aside Judaism altogether by 



admitting Gentiles to the Church with- 
out circumcision. ^ Didst eat. This 
eating together was counted a serious 
offense. And hence we see the sig- 
nificance of the scene in the vision, 
and of the command to eat the clean 
and unclean without distinction. 

4. Rehearsed. Literally, beginning, 
set forth to them in order. The facts 
were his best argument. He needed 
only to show the Divine authority. 
Our Christian faith is founded on great 
facts divinely authenticated. The rep- 
etition of this history by Peter, shows 
how important was this early conflict 
between Christianity and Judaism. 

5-11. The particulars are recited 
with some slight, unessential varia- 
tion of language, just as any one 
would relate the same history, but not 
in the very same words, at different 
times. This variation does not con- 
flict with truth in any other narratives, 
and fairly judged, they only confirm 
the truth here. If Came even unto me. 
This is an additional particular not 
given before. In ch. 10 : 11, the ves- 
sel is described as " let down to the 
earth." 

6. The terms here used are such as 
to show not merely the facts — but Pe- 
ter's own impressions— and that he 
was not deceived, but most earnestly 
gazed and examined the objects set so 
directly before him. Literally upon 
which, having looked earnestly, 1 consid- 
ered and saw. There could have been 
no mistake. 



21G 



THE ACTS OF THE APOSTLES. 



[A. D. 40. 



7 And I heard a voice saying unto me, Arise, Peter ; slay and eat. 

8 But I said, Not so, Lord : for nothing common or unclean hath 
at any time entered into my mouth. 

9 But the voice answered me again from heaven, What God hath 
cleansed, that call not thou common. 

] 0 And this was done three times : and all were drawn up again 
into heaven. 

11 And, behold, immediately there were three men already come 
unto the house where I was, sent from Cesarea unto me. 

12 And f the spirit bade me go with them, nothing 
doubting. Moreover g these six brethren accompanied me, 
and we entered into the man's house : 
7ich. 10:30. 13 h And he shewed us how he had seen an angel in his 
house, which stood and said unto him, Send men to Joppa, 
and call for Simon, whose surname is Peter ; 

14 Who shall tell thee words, whereby thou and all thy house 
shall be saved. 



/John 16:13. 
ch. 10: 19, and 
15:7. 

crch. 10:23. 



8. Peter here repeats his own first 
reply, to show that he had at first felt 
as much repugnance as his accusers, 
to any such ceremonial defilement. 
^[ Entered into my mouth. This is Pe- 
ter's language of defense, stronger 
than Luke's narrative, as if spoken 
with emotion. 

10. All were drawn up. Luke 
speaks, (ch. 10,) of the vessel: Peter 
here speaks of the animals, as most 
important for answering the charge. 

11. Immediately. Peter uses this 
word, and '■'■behold" and "already" 
to call attention to the direct and im- 
portant connection between the vision 
and the transaction, as showing the 
Divine meaning of the vision and the 
authority for his action. \ Sent. The 
fact was that they were sent by Divine 
direction, and here lies the force of 
this statement. 

12. The Spirit. He now declares 
the Divine command under which he 
proceeded. H Nothing doubting. Lit- 
erally, nothing debating, or disputing 
with myself. He refers to the fact that 
he had grievous doubts, but that he 
was commanded to make no question 
and to go forward. This is aimed at 
these doubters as an authority quite 
conclusive against their scruples — and 
to show that he acted thus not from 
any less repugnance to the questiona- 



ble course, but simply because he was 
so commanded by God. These six 
brethren. Peter took the precaution 
to have ' 4 these brethren" accompany 
him to Jerusalem, who went with him 
from Joppa to Cesarea, and witnessed 
the transaction there, (ch. 10: 23, 24.) 
He may have taken them to Cesarea 
with this view. ^ The man's house — 
i. e. of Cornelius — who was understood 
as referred to — the person who was no- 
torious as the actor in this important 
event — who is not named as being the 
uncircumcised man all along spoken of. 

13. An angel. Literally, the angel. 
It would seem that the hearers may 
have already become familiar with the 
story, or that Peter had given it to 
them more fully than is here recorded, 
or that it was the same angel who ap- 
peared to Cornelius and Peter, which 
stood and said — giving him the best 
opportunity to assure himself of the re- 
ality before him. This angel was not 
seen in vision, but really appeared to 
Cornelius. 

14. Who shall tell thee. Ch. 10 : 6. 
" Who shall tell thee what thou ought- 
est to do" — ch. 10 : 22, " to hear words 
of thee." *j[ All thy house. "By which 
thou shah be saved, and all thy 
house" — as sharing the promise with 
thee, according to the Household 
Covenant. These words were to como 



A. D. 40.] 



CHAP. XL 



217 



15 And as I began to speak, the Holy Ghost fell on 
them, *as on us at the beginning. * chl 2:4, 

16 Then remembered I the word of the Lord, how that 

he said, k John indeed baptized with water; but *ye shall $0^*1" ^"s. 
be baptized with the Holy Ghost. nsL : &X 19 '*' 

17 m Forasmuch then as God gave them the like gift as £?f 8 . 2:28 ' and 
he did unto us who believed on the Lord Jesus Christ, "* cll - 15:8 > 9 - 
n what was I, that I could withstand God ? wch - 10 :47 - 

18 When they heard these things, they held their peace, 

and glorified God, saying, °Then hath God also to the l*™i™\£i6. 
Gentiles granted repentance unto life. 



to Cornelius, and were to be words for 
bis whole household's salvation. Thus 
God's covenant has always had tender 
regard to the households of his people. 
Plainly it is a household promise — for 
it is, that all his house should be 
saved, as well as himself, by these 
same words : and all the house were 
baptized with him, ch. 10 : 48, as 
members of the household of faith. 
This was elsewhere the case, ch. 16 : 
15, 32-34; 1 Cor. 1: 16. 

15. As I began, Peter thus calls 
attention to the great fact that it was 
not his speaking but the Spirit's out- 
pouring which did the work, and this 
was his warrant. And the Spirit de- 
scended so soon after Peter began to 
speak, as to show that it was in the 
Divine purpose, not in the human 
agency, that the explanation was to be 
found. (See Peter's discourse, ch. 10: 
34-44.) ^ As on us — as also. Peter 
aimed to show that the Gentiles had 
received the same spiritual gifts as the 
Jews at the beginning — at Pentecost; 
and were thus equally recognized and 
honored by God as subjects of His 
grace. See vss. 17, 18. 

16. Then remembered. This promise 
of the baptism with the Holy Ghost 
was brought to Peter's mind in a spe- 
cial application. It was made just be- 
fore the Ascension, (see ch. 1:5,) 
and was connected with the promise 
of the Apostles being witnesses to 
His name unto the uttermost ends of 
the earth. Now it appears that these 
Gentiles were included in the promise, 
and were thus numbered with His 
followers, and no difference was put 

19 



between them and the Jews in the 
blessing. 

17. Forasmuch then, &c. The argu- 
ment is clear and conclusive. God 
had put the same seal of His grace 
upon both, and they were therefore en- 
titled to the same seals of the covenant. 
God had plainly gone beforehand in 
the whole matter and indicated His 
will ; and to refuse the inferior and sym- 
bolical ordinance, to withhold the sign 
after the thing signified had been given, 
would have been to withstand God. 
^[ The like gift. Literally, equal gift. 
\ Who believed. This is to be joined with 
both " them" and " us." To them (as 
also to us) believing — both they and we 
being believers in the Lord Jesus Christ; 
which is the essential matter in either 
case, the proof of the Spirit's saving 
work, and the great requisite for sal- 
vation. T[ What was I. Who then icas 
I— {I, then — who was I) able to hinder. 
He was only a minister by whose in- 
strumentality men were to believe, 
(1 Cor. 3 : 5,) and what could he do but 
follow the Divine indication. ^ That I 
should. Literally, able to hinder (or 
forbid) God. That is, how had I any 
authority or power to hinder God. 
See ch. 10 : 44, 47. 

18. This testimony and appeal of 
Peter produced conviction, and led to 
a hearty and devout acquiescence. 
If They were silent, so as no longer to 
dispute the matter, and they glorified 
God for this amazing instance of His 
power and grace. ^ Then — so then. 
As much as to say, " This is the con- 
clusion — we admit the fact." Also 
to the Gentiles, (emphatic, as the great 



218 



THE ACTS OF THE APOSTLES. 



[A. D. 40 



pch. 8:1. 19 «| p]\j ow they which were scattered abroad upon the 

persecution that arose about Stephen, travelled as far as 
Phenice, and Cyprus, and Antioch, preaching the word to none but 
unto the Jews only. 

20 And some of them were men of Cyprus and Cyrene, which 



point in dispute,) hath God granted (as 
His free gift and out of His sovereign 
grace, ch. 5 : 31,) repentance, lit., the 
repentance unto life. Observe. — How 
quietly and fraternally the primitive 
Church settled their controversies 
in the presence of the Spirit's work. 
(See ch. 6 : 1, 7.) Afterwards, how- 
ever, this section of Jewish Christians 
became more difficult to conciliate. 
(See ch. 15: 5.) 

\ 19. The first Gentile Church. 

Antioch in Syria. Ch. 11 : 19-24. 

" The mystery hid from ages," the 
economy or dispensation of which Paul 
was appointed to preach, begins now 
to be actually unfolded in the history 
of the first Gentile Church, the Mother 
Churoh of Gentile Christendom. It 
will now be seen — what was for so 
many ages hidden, and what could 
never have been known except by Di- 
vine revelation — that the Gentiles are 
fellow-heirs and of the same body, and 
partakers of His promise in Christ by 
the Gospel, Eph. 3 : 3-6. 

19. The introduction of the Gospel 
to the Gentiles, as a great fact in the 
economy of grace, has now been set 
forth, so far as connected with Peter 
and his vision. The narrative now 
goes back to those dispersed Christians, 
who at Stephen's persecution went out 
from Jerusalem in different quarters, 
preaching the word, (ch. 8 : 2-4, ) not 
only in Samaria, but quite outside of 
the Holy Land, as here appears. Here 
occurs a development of the Church 
in the same direction, but from quite 
a different point. Whether this in- 
gathering at Antioch occurred after 
that at Cesarea, or simultaneously with 
it, is not stated. Though the disper- 
sion occurred about A. D. 37, it is not 
certain how soon they reached Anti- 
och, nor how soon afterwards Barnabas 
was sent down to them. W e may sup- 



pose that these events were brought to 
pass at about the same time in both 
places, under these different ministries, 
and this latter event without the knowl- 
edge of the former. Yet it seems to 
have been four or five years after the 
dispersion before the two Apostolic 
Missionaries labored together there. 
See $ 20. ^[ Scattered abroad upon 
— or, who had dispersed in flying from 
the persecution that arose upon Stephen — 
or, on account of Stephen — growing out 
of his debates and death. ^ Traveled. 
Lit., Passed through the Holy Land, &c. 
^ Phenice. The Phenician coast north 
of Palestine, including the great cities 
of Tyre, and Sidon, and Beirut. Our 
Lord had visited the borders of that 
region, (Matt. 15: 21.) 1 Cyprus. The 
famous island in the Mediterranean, 
opposite this Phenician coast, and con- 
nected with it by commerce, having 
such ports as Salamis on the east side 
and Paphos on the west, where Paul and 
Barnabas afterwards labored. See ch. 
13 : 6. Barnabas was a native of Cy- 
prus. Antioch. This was the great 
capital of Syria, only second to Home 
and Alexandria in the whole empire ; 
the chief seat of enterprise and wealth 
looking toward the west. These points 
in Phenicia, and the island of Cyprus 
in the Mediterranean, and the city of 
Antioch in Syria, were in Gentile re- 
gions, and yet it is here expressly 
recorded that these dispersed ones 
from the Jerusalem Church, as they 
went preaching the word, were con- 
fined in their ministrations to the Jeics 
alone. And this is said as preparatory 
to the important fact which is an- 
nounced in the next verse, that so?ne 
of this dispersion preached to the Gen- 
tiles at Antioch. 

20. And. Rather, but — in distinc- 
tion from the foregoing. It is here 
mentioned that some of those dispersed 
Christians preached not to Jews only, 



A. D. 40.] 



CHAP. XI. 



219 



when they were come to Antioch, spake unto q the Gre- f.^' 81 ' 
cians, preaching the Lord Jesus. 



but to the Gentiles also. Some were 
men of Cyprus, natives of that island, 
and of Cyrene, in Africa. They were 
not any of the Apostles — nor such as 
Philip, the deacon and evangelist, at 
Samaria — but private Christians. This 
is a new feature — that those unofficial 
disciples preach the Gospel, not in a 
formal, official way, yet as witness- 
bearers — "light bearers in the world" 
— publishing the good news wherever 
they went — as it was already recorded, 
ch. 8:4. Observe. — Private Chris- 
tians ought, in their spheres, to pub- 
lish the Gospel. They regard this as 
the exclusive duty of ministers, and 
hence not only do they not preach offi- 
cially in the pulpit, as they have no 
license to do, but they do not proclaim 
the good news as they might and 
ought to do, in conversation, by tracts, 
and daily manifold means. Until pri- 
vate Christians go out publishing the 
Gospel, there will be a fearful lack of 
instrumentalities in Christ's service, 
and the world will not be converted to 
God. f Cyrene. In Libya, Africa, 
(some think the same as Cairo,) from 
which was "Simon of Cyrene," who 
bare Christ's cross, and Lucius of Cy- 
rene, ch. 13 : 1 ; Mark 15 : 21. There 
was a synagogue of the Cyreneans 
at Jerusalem, ch. 6:9. T[ The Gre- 
cians. The received Greek text has 
the word "Hellenists" — but the read- 
ing more commonly adopted of late, is 
Greeks — the original term being nearly 
the same. Gentiles are probably 
meant in distinction from Jews, vs. 
19. It would be nothing new to re- 
cord the carrying of the Gospel to the 
Hellenists; while the object of the 
historian just here, is to record the 
step3 by which the Mother Christian 
Church of the Gentiles was established 
at Antioch. This preaching — "evan- 
gelizing" — seems to have been done 
independently of the movement at Ce- 
sarca. Who" these were is not stated 
— only that they were some of the dis- 
persion, who pursued a different course 
from that of those just mentioned in 



vs. 19, and who, as a special and noted 
feature of things, proclaimed as glad 
tidings the Lord Jesus unto the Gre- 
cians or Gentiles. A question has 
arisen here, whether these who are re- 
ferred to as preaching the word, had 
been formally set apart for this work. 
In ch. 8 : 4, it is recorded that the dis- 
persion — without distinction — "they 
that were scattered abroad went every 
where preaching the word." An in- 
stance is recorded of this preaching — 
that of Philip, the deacon, who was 
also " the Evangelist." But these in vs. 
20, are spoken of as 11 some of the dis- 
persion who were men of Cyprus and 
Cyrene." The impression would seem 
to be that they were private members, 
and that at this crisis, when all the en- 
ergies of the Church are to be brought 
out, a great work is to be done by 
the Church membership, who, driven 
abroad by persecution, and speaking 
of Jesus and publishing the good news 
in their private spheres, are made in- 
strumental of gathering the first Gen- 
tile Church. At any rate, the Holy 
Spirit has not chosen to give any 
prominence to any ecclesiastical office 
in this case ; and we are left fairly to 
infer that they were unofficial men, 
who were the publishers of the good 
news here at the threshold of the 
great missionary work. This example 
gives no countenance to official preach- 
ing by unordained men against the 
proper order of Christ's house, where 
it is established. But it points to the 
proper calling of private Christians to 
go abroad in all their spheres of daily 
business as publishers of the Gospel. 
God will every where bless such wit- 
ness-bearing of the discipleship. The 
age and crisis then specially called for 
it. The present time demands it also. 
And now, when the Church stands 
again at the threshold of her gi-eat 
missionary work — and is having new 
visions of her duty to the nations, the 
crisis demands that all Christians go 
forth as publishers of the Gospel by 
all means in their power. When shall 



220 



THE ACTS OF THE APOSTLES. 



[A. D. 40. 



ciwp k 2?47 6 ' 21 And r the hand of the Lord was with them: and a 
scii.9:3o. great number believed, and 8 turned unto the Lord. 

22 ^[Then tidings of these things came unto the ears of the 
church which was in Jerusalem : and they sent forth 
«ch.9:27. * Barnabas, that he should go as far as Antioch. 

23 Who, when he came, and had seen the grace of 
u! h 2^ 3:43 ' and was g la d> an( i u exhorted them all, that with purpose 

of haart they would cleave unto the Lord. 
S eh.3:5. 24 For he was a good man, and x full of the Holy 



the nations be evangelized, unless pri- 
vate Christians go abroad — merchants, 
mechanics, lawyers, physicians, far- 
mers; and all, as "well as ministers — 
holding forth the word of life, as light- 
bearers in the world. Dean Alford, of 
the Church of England, remarks that 
"the Lord was pleased here to keep 
the Apostles at Jerusalem and to send 
forth private individuals to preach the 
Gospel elsewhere, to show that he was 
not dependent upon ecclesiastical of- 
fice, or the power and dignity given to 
certain men for the dispersion of His 
Gospel, but that he had made every 
Christian to be a declarer of, and mis- 
sionary for His Gospel, at His own 
proper time, and in his own way." — 
Homilies, p. 235. 

21. The hand of the Lord, here 
means the Almighty power of God — 
the Spirit so applying the truth as to 
make it effectual to conviction and con- 
version. See Luke 1 : 66. This was 
a seal of approbation set by God upon 
the work, according to the argument 
of Peter in the case of the Cesareans, 
vs. 17. 

22. Tidings. Literally, the report, 
or word. Tf The church which was in 
Jerusalem, was still the Mother Church. 
There were the Apostles, and there 
was the seat and centre, as yet, of the 
spreading Christianity. Of course 
they would soon get word of such a 
movement. ^[ They sent forth. They 
— the Church — including "the Apos- 
tles and brethren," (see vs. 11,) — not 
merely " the Apostles," as in the case 
of the movement at Samaria sending 
two of their number, (ch. 8: 14,) — but 
here the Church, now become familiar 
with this great fact of Church exten- 



sion, and sending not an Apostle, but 
an Apostolic Missionary — Barnabas. 
This name means "son of exhorta- 
tion and of consolation," (ch. 4 : 36,) 
and, though a layman, ho may have 
been the best man for the oooaeion. 
He was a Hellenistic Jew, a native of 
Cyprus, and was thus prepared to sym- 
pathize with the "men of Cyprus," 
who were already actively in the work. 
1 That he should go — go through (the 
land) as far as to Antioch — laboring as 
he went. The same terms are used as 
in vs. 19. 

23. Who having arrived, and seeing 
the grace of God, (as displayed so man- 
ifestly in the conversion of the Gen- 
tiles,) was glad — rejoiced. Whatever 
his prejudices or fears may have been, 
the sight of such a gracious work af- 
fected his Christian heart, as every 
such ingathering affects true Chris- 
tians. Exhorted. The term in the 
original is kindred to that which means 
" consolation" in the interpreting of 
his name, (ch. 4:36,) "son of conso- 
lation," or of Paracleting. He did, 
therefore, what would be indicated by 
his name. He made no plea for the 
ancient ceremonial, but simply, and in 
tender fidelity of address, urged them 
all to cleave to — to stand by — literally, 
abide by the Lord (Jesus,) — with 
the purpose of heart indioated in their 
movement, or that purpose which is 
essential, with full purpose of and 
endeavor after new obedience. 

24. For. This verse adds tho ex- 
planation of this temper and conduct 
on the part of Barnabas ; very mucli 
as if it had said, " For ho was a 'son 
of consolation' indeed." ^[ A good maiu. 
An Israelite indeed — a man of true 



A. D. 42.] 



CHAP. XI. 



221 



Ghost and of faith : 7 and much people was added unto the th'&ni. 
Lord. 

25 Then departed Barnabas to z Tarsus, for to seek Saul : * ch - 9:Sl 

26 And when he had found him, he brought him unto 
Antioch. And it came to pass, that a whole year they 
assembled themselves || with the church, a and taught much l£%j£ t} 
people. And the disciples were called Christians first in ?pet. 2 li 
Antioch. 



Christian goodness, who would rejoice 
to see the good work of grace go for- 
ward any where, and among all people. 
Observe. — Such a truly good man 
rejoices in conversions not only when 
they are within his own Church or 
denomination, but any and every where, 
if only souls are truly converted to 
Christ. The exhortation of such an 
one to such converts would be to 
cleave to the Lord, to adhere to Christ 
with full purpose of and endeavor 
after new obedience. If Full of the 
Holy Ghost and of faith — possessing the 
ordinary and special gifts of the Spirit 
in an ample measure. ^[ Much people. 
Literally, a sufficient multitude. This 
was the result of his labors among 
them. This record of accessions had 
been previously made, see ch. 2 : 41, 
47 ; 5 : 14, and thus the advancing 
numbers of the Church are noted. 

§ 20. Barnabas sent down to Anti- 
ocn by the Church at Jerusalem 
— Goes aeter Paul to Tarsus — 
Paul's second visit to Jerusalem 
— The Disciples first called 
"Christians." A. D. 42-43. Ch. 
11 : 25-30. 

25. In ch. 9 : 27, we find Barnabas 
introducing the converted Saul to the 
Apostles in Jerusalem, and vouching 
for him there, and soon after, that new 
Apostle was sent down to Tarsus, his 
native city, to save him from the per- 
secuting crowd. Now this same Bar- 
nabas, naturally enough, thinks of 
such a man as the very one needed for 
this new field, because he knew of him 
as specially commissioned by God to 
the Gentiles, and as a faithful, earnest 
preacher of the Gospel, ready for la- 
borious self-denying work, ch. 9 : 27. 
It is not necessary to suppose that 
19* 



Barnabas had any Church instructions 
to go after Saul in case the movement 
at Antioch should require it. It is 
much more probable, from the record, 
that it was by the Divine prompting 
that Barnabas took this step. It is an 
instance of the same kind of individ- 
ual, spontaneous enterprise, which 
more and more developes now in the 
history of the Church, and which is 
connected with the establishment of 
this first Gentile Church — the Mother 
Church at Antioch. IT To seek Saul. 
Rather, to seek out — not knowing at 
which point he might be laboring, 
(Gal. 1 : 21,) but naturally looking for 
him where he had been sent down 
from Jerusalem, (ch. 9 : 27-30,) and at 
his native place. 

26. Found him. The term indicates 
some special search, as though he may 
not have been at Tarsus, but was 
searched out and found at length. 
How long Saul had been thereabouts 
since his departure from Jerusalem, 
does not appear, and is variously cal- 
culated. Putting his conversion at A. 
D. 37, he went to Tarsus at A. D. 40, 
(Gal. 1 : 21,) after a very brief visit to 
Jerusalem. He had probably labored 
somewhat in Syria and Cilicia, ch. 15 : 
23, 41, where he afterwards confirmed 
the Churches he had previously estab- 
lished, and he may have come to An- 
tioch in A. D. 42, (see vs. 19.) A 
whole year. We may suppose this to 
have been the year 42-43, in which 
latter the prophecy of a famine would 
be delivered by Agabus, and these two 
Apostles would be found in A. D. 44, 
at Jerusalem, with the alms of the 
Church. If They assembled (together) 
with the church. They convened in the 
public and social assemblies for Chris- 
tian worship and instruction, and they 



222 



THE ACTS OF THE APOSTLES. 



[A. D. 43. 



13*; and 7 i5 a - nd 27 T And in these days came b prophets from Jerusalem 
fcoh'-is: unto Antioch. 

eeh.-2ulb. 28 And there stood up one of them named °Agalt)us, 
and signified by the Spirit that there should he great 
dearth throughout all the world : which came to pass in the days of 
Claudius Caesar. 



taught much people — (literally, a suffi- 
cient multitude. ) This is what they ac- 
tually accomplished. Their labors 
were ample. 1[ Christians. Now that 
Jews and Gentiles were to be gathered 
into' one Church and communion, it was 
ordered in God's providence, that the 
body of believers should receive a new 
name, not national, but universal, and 
equally good for all people and all 
times ; "where there is neither Greek 
nor Jew, circumcision nor uncircumci- 
sion," &c. (Col. 3 : 11.) The fact is 
here recorded that "the Disciples" (or 
followers of Christ,) were first called 
Christians here at Antioch, where the 
first Gentile Church was established. 
This name could not have been assum- 
ed by themselves, because it is used 
only twice in the New Testament be- 
sides this, and in a way to imply that 
it was a term of reproach and for which 
they were called to suffer. 1 Peter 4 : 
16 ; ch. 26 : 28. Nor could it have 
been given to them by the Jews, for 
they would not thus have acknowledged 
the Messiahship of Jesus by applying 
the term Christ (or Messiah,) to his 
disciples. It was doubtless given to 
them by the heathen as a suitable name 
for distinguishing this body who were 
more and more prominent as followers 
'of Christ, and would naturally be 
known by a name that should signify 
their relation to Him. The term it- 
self seems to be rather of Roman than 
Greek origin. Yet it was doubtless 
also by the Divine ordainment that this 
should come to be their name, and the 
word signifying called, elsewhere means 
called by God, or by Divine direction. 
(Matt. 2 : 12, 22 ; ch. 10 : 22 ; Heb. 8: 
5; 11: 7.) This was more than ten 
years after Christ left the earth. They 
accepted this name, however reproach- 
fully intended, and they gloried in it ; 
and often when threatened before ma- . 



gistrates their only answer was, "I am 
a Christian." 

27. In these days. During this year 
which Paul and Barnabas spent at An- 
tioch, vs. 26. ^ Prophets. These are 
referred to, chap. 13: 1; see also 15: 
32; 19: 6; 21 : 9, 10. These were 
special inspired teachers, who, like the 
Prophets of the Old Testament, de- 
clared and expounded the will of God, 
not merely nor mainly predicting fu- 
ture events, as Agabus, but acting 
as messengers of God to the people. 
They spake under the immediate in- 
spiration of the Holy Ghost. This 
gift of New Testament prophesying is 
ranked by Paul above the gift of 
tongues. (1 Cor. 14 : 1, &c. ) f From 
Jerusalem. This would indicate the 
interest felt by the Mother Church at 
Jerusalem in this first Gentile Church, 
and these prophets may have been spe- 
cially commissioned, as Barnabas was, 
though this does not appear, (vs. 
19, 21.) They are again referred to, 
and several of them are named, in ch. 
13: 1. 

28. Stood up. This was a formal 
prediction. Tf Agabus. This prophet 
is named again, ch. 21 : 10, 11, where 
he foretold that Paul should be deliv- 
ered up to the Gentiles. ^ Signified — ■ 
made known. See Rev. 1:1. ^ By 
the Spirit. By inspiration, and as di- 
rectly communicated to Him by the 
Holy Spirit. So in ch. 21 : 10, where 
he prophesies, it is said, " These things 
saith the Holy Ghost." ^Dearth — 
famine. Josephus speaks of it in the 
same terms. ^ Throughout all the 
world. The word here rendered ' 'world" 
means "inhabited world." But it is 
often \ised of a particular country, 
and might here be confined to Pales- 
line. See vs. 29. Or it might mean 
the Roman Empire. (See Luke 2:1.) 
^ Claudius. No less than four famines 



A. D. 43.] 



CHAP. XI. 



223 



29 Then the disciples, every man according to his 
ability, determined to send d relief unto the brethren which fg££igi? 
dwelt in Judea. 2Cor - 9:1 - 

30 c Which also they did, and sent it to the elders by ech - 12:23 - 
the hands of Barnabas and Saul. 



are on record during this reign, which I 
t.egan A. D. 41, and continued thir- 
teen years. At Rome, in the second 
year of his reign — in Greece, in the 
ninth year — in the tenth year at Rome 
again. And in the fourth to the sev- 
enth years of his reign, the famine raged 
in Judea — many persons died. These 
are mentioned by such historians as 
Dio Cassius, Eusebius, Josephus, Taci- 
tus and Suetonius. Queen Helena, of 
Adiabne, sent to Alexandria and Cy- 
prus for supplies to relieve the Jews. 

29. The disciples. It would seem 
from the prompt determination of the 
Christians at Antioch to relieve those 
in Judea, that the prediction was un- 
derstood as referring to Judea and not 
to the whole empire, else they must 
have been unable so to determine when 
the famine would equally involve them- 
selves. Some have understood, how- 
ever, that the famine was understood 
as including themselves, yet that on 
account of the persecution at Jerusa- 
lem, or for other reasons, the brethren 
in Judea were the poorest, and they 
felt a very special desire to show their 
gratitude for spiritual favors received 
from them. Else, this record may 
mean, that when the famine broke out 
in Judea, the brethren in Antioch 
promptly took measures to send relief, 
f Every man. Lit., And of the disci- 
ples, as any one was prospered, they 
determined each of them to send (some- 
thing) for (unto) relief (ministration) to 
the brethren who dwelt in Judea. See 1 
Cor. 16 : 2. This beneficent mjve- 
ruent showed the love which this first 
Gentile Church bare toward the Jew- 
ish Christians, extending to them al- 
ready, at the first opportunity, the 
hand of fraternal service, and disarm- 
ing all Jewish prejudice (we might 
suppose,) by such prompt liberality. 
They would minister in temporal things 
to those who had served them in spirit- 



ual things. *[ According to his ability. 
We obsorve that the same principle 
was adopted by them as is recom- 
mended by Paul, (1 Cor. 16 : 2.) And 
we infer hence that this may have 
been the principle of community of 
goods such as was practiced at the be- 
ginning. See Notes, ch. 2 : 44. 

30. They not only determined to 
do this, when they heard the predic- 
tion, but they did it. *\\ To the elders — 
Ruling Elders of the Christian Church. 
This office in the Christian Church is 
here first mentioned, and in a way to 
imply that it had been established 
from the beginning, as no notice is 
given of its institution. It was found 
in the Jewish Church from the earliest 
time, and the eldership was an office 
of the Jewish synagogue in the time 
of our Lord. It was retained natural- 
ly in the Christian Church, as the only 
office that had come down from the 
beginning as belonging to the ancient 
Church constitution. Hence no no- 
t ce would be given of it in the early 
Church of Jewish Christians, but only 
afterwards, in the organization of Gen- 
tile Churches, (see ch. 14 : 23.) The 
elders in the New Testament Church 
are of two kinds, either the same as 
bishops, or they are the ruling elders 
of the Christian Churches who are 
probably here meant, whose office 
was the oversight and rule of the 
Church in connection with the minister 
or pastor. — This was Paul's second 
visit to Jexmsalem after his conversion, 
see ch. 12 : 25. It seemed proper that 
Barnabas, who had been sent down 
from the Church at Jerusalem to minis- 
ter to them in spiritual things, and Paul, 
his associate in the good work, should 
be the argents for carrying back to the 
Jewish Church of Christ this token 
of affection and gratitude from this 
first Gentile Church. See ch. 12 : 25. 
Obseeve. — The polity of the Christian 



224 



THE ACTS OF THE APOSTLES. 



[A. D. 44. 



CHAPTER XII. 

1 Now about that time Herod the king || stretched forth 
his hands to vex certain of the church. 

2 And he killed J ames a the brother of John with the 
sword. 

3 And because he saw it pleased the Jews, he pro- 



Church was not that of the Temple, 
but that of the synagogues, which all 
along had anticipated, in part, the New 
Testament order of things, furnishing 
opportunity for worship "in every 
place." This is now commonly ad- 
mitted, even by those evangelical 
Churches who have adopted a prelati- 
cal order. Principal Macbride, of Ox- 
ford, in his recent " Lectures on the 
Acts,"&c. says : "The Christian special 
worship did not originate with the Apos- 
tles, for the model was already extant, 
though not in the Temple, but in the 
synagogue. The true God had select- 
ed a single spot for the sacrificial wor- 
ship which He had Himself ordained, 
but it was a duty in every place to 
render Him the homage of prayer and 
praise. The synagogue and the Tem- 
ple had no connection with each other, 
though the Jews worshiped in both ; 
and the service of the former was con- 
ducted not by the priests, but by the 
rulers, (of the synagogue,) and they 
delegated, at their discretion, the office 
of reading and exhortation to whom 
they pleased." 

CHAPTER XII. 

§ 21. The first Royal Persecutor 
of the Church — Jewish Hostility 
at its height — Murder of the 
Apostle James the brother of 
John, by Herod — Peter imprison- 
ed — Miraculous Deliverance — 
Judicial Death of Herod Agrippa 
at Cesarea. Jerusalem. A. D. 44. 
Ch. 12 : 1-23. 

1. About that time. This is about 
the time of the visit just mentioned, 
(ch. 11 : 30,) of Paul and Barnabas to 
Jerusalem and Judea with the alms. 
It must have been about A. D. 44, as 
this was the year in which Herod died. 



The second persecution at Jerusalem 
was now begun by Herod Agrippa, first 
grandson of Herod the Great, who is 
spoken of, Matt. 2:1,3. He went to 
Rome to accuse Herod Antipas — was 
imprisoned by Tiberius, but was releas- 
ed by Caligula, and presented with the 
Tetrarchy of Philip ; afterwards ob- 
tained Galilee and Perea, and then 
was granted by Claudius the rule of 
Samaria and Judea ; so that he now 
held the title of King over the land of 
Palestine. See Josephus Aniiq. B. xix. 
ch. 5, \ 1. T[ Stretched forth his hands. 
Rather, laid his hands on certain of those 
who were of the Church to injure them. 
Those who were recognized as Church 
members, as belonging to the Christian 
Church at Jerusalem, were laid hold 
on by Herod, not excepting the Apos- 
tles. 

2. James — one of the sons of Zebe- 
dee, the brother of John, and one of 
the three admitted to Christ's special 
intimacy, who was now, according to 
Christ's prediction, (Matt. 20 : 23 : ) 
baptized with the same baptism as his 
Lord. If Sword. Probably by cutting off 
the head, as in case of John the Baptist. 
Paley notices the accuracy of the wri- 
ter, as there was no time within thirty 
years before, nor ever afterwards, when 
there was a King of Judea at Jerusa- 
lem, except in these last three years 
of Herod's life. It would seem that 
James was the first of the Apostles who 
died, and John the last. This James 
is the only Apostle whose death is re- 
corded in the Scripture. Beheading 
was regarded as very ignominious. 

3. Until the first persecution, (Ste- 
phen's,) the popular feeling from the 
time of Pentecost had been in favor of 
the Church, 2 : 47 ; 5:13; 6:7; but 
now it had taken the opposite direction. 
And seeing it is pleasant to the Jews. 



c John, 21 : 18. 



A. D. 44 ] CHAP. XII. 225 

ceeded further to take Peter also. (Then were b the days 
of unleavened bread.) 

4 And c when he had apprehended him, he put him in 
prison, and delivered him to four quaternions of soldiers to 
keep him ; intending after Easter to bring him forth to 
the people. _ \\or, imam 

5 Peter therefore was kept in prison : but || prayer was % 
made without ceasing of the church unto God for him. 

6 And when Herod would have brought him forth, the Jflfc 



and earnest 
was 

'made. 
2 Oor. 1 : 11. 
18. 

Thoss. 5 : 17. 



Whatever his motive in killing James, 
the popularity was now the motive for 
a further cruelty. H Proceeded. Lit., 
he added to take. A Hebraism for, he 
went on, or proceeded further to arrest. 
This unprincipled courting of popular- 
ity is the character given of this Herod 
by Josephus. Peter. Herod seems to 
have aimed at the most eminent of the 
Apostles. Peter had been very prom- 
inent in the work of the Church, and 
as the Apostle of the circumcision for 
propagating the Gospel among the 
Jews, he was naturally very obnoxious 
to them. Observe. — We read of no 
attempt to fill this vacancy, nor any 
idea of an Apostolical succession. 
^ The days — during which the festival 
of unleavened bread continued — the 
seven days immediately following the 
Paschal Supper, and so called, because 
during this time the bread eaten must 
be unleavened. The Passover festival 
is often spoken of as including these 
days, (vs. 4.) 

4. Whom also having seized, he put 
him in prison. It was held unlawful 
among the Jews to execute criminals 
on their feast days, and therefore he 
would put him under guard until after 
the festival, \ Four quaternions. A 
guard of fours, relieving each other 
every three hours during the four 
watches of the night, according to the 
Roman military divisions of time. Six- 
teen soldiers composed the whole de- 
tachment. These guards of four kept 
watch, two inside the prison and two 
outside. To keep him. Literally, 
to guard him. The noun of this verb 
is that used, vs. 4, for "prison." f Af- 
ter Easter. Literally, after the Passover. 
It ahould so have been rendered. Eas- 



ter is the name of the festival which 
many Christians keep in commemora- 
tion of Christ's resurrection. But no 
such name was then in use, except that 
the Pagans kept a festival in honor of 
their goddess Eostre, or Venus, in the 
month of April, and about the same 
time of the Passover. The name, how- 
ever, though not at all found in the 
original, was used in some of the older 
versions, and from those versions it 
passed into our present version by ex- 
press order of King James. After the 
festival days, that is, after the 21st 
Nisan, Peter was to have been slain. 
Tf Bring him forth. To lead him out — 
as the Romans used to make publio 
spectacles of criminals at their games.. 

5. Kept — not the same word as in 
vs. 4. It is here used to note the de- 
lay thus providentially brought about, 
giving opportunity for the prayers of 
the Church, But. While he was 
thus kept in prison, prater was going 
on — being kept up — was being carried 
on. (irpoaevxri.) ^ Without ceasing. 
Literally, stretched out, intense, urgent — 
strained. This was " the energizing 
supplication of the righteous." James 
5:16. Of the church, (at Jerusa- 
lem.) From — by the Christian mem- 
bership, here designated again as the 
Church, one body of believers, though 
they ma}' have been of different divi- 
sions. Their prayer was made to God 
for him, in the confidence that He wa ; 
greater than Herod. Note. — It was 

(1) concerted prayer, as at Pentecost; 

(2) definite, for an object ; (3) personal, 
for Petar ; (4) wrestling, like Jacob's. 

6. When. Doubtless several days 
were passed by Peter in prison. When 
Herod was just about to bring him 



226 



THE ACTS OF THE APOSTLES. 



[A. D. 44. 



same night Peter was sleeping between two soldiers, bound with two 
chains : and the keepers before the door kept the prison, m 
ich.5:i9. 7 And, behold, d the angel of the Lord came upon hhn, 
and a light shined in the prison : and he smote Peter on 
the side, and raised him up, saying, Arise up quickly. And his 
chains fell off from his hands. 

8 And the angel said unto him, Grird thyself, and bind on thy 
sandals. And so he did. And he saith unto him, Cast thy gar- 
ment about thee, and follow me. 



forth (see vs. 4,) to the people to grat- 
ify the Jewish crowd by putting him 
to death. If The same night. On the 
very eve of his executing the cruel 
purpose, the very night before it was 
to be done, Sleeping. He seems to 
have been calm and composed, quite 
in contrast with his fear and cowardice 
in the judgment hall at the trial of his 
Master. ^Between. It was the Ro- 
man custom to chain a prisoner to a 
guard, fastening the right wrist of the 
prisoner to the left wrist of the sol- 
dier. Sometimes, however, for great- 
er security, the prisoner was chained 
to a double guard, to one soldier on 
each side of him. So here, The 
keepers. And keepers (guards,) before 
the door were guarding the prison. These 
were probably the other pair of the 
quaternion, on guard for this watch of 
the night. It was death to the Roman 
guards to have a prisoner escape. 

7. Behold, (this was the amazing 
fact,) the angel of the Lord, (literally, 
an angel of the Lord) — miraculously 
commissioned and working — came upon 
(him.) Literally, stood upon — (the 
spot,) and (a) light shined (a supernat- 
ural 7 ^ht from the angel, revealing the 
ar o ei to Peter, and lighting up the 
apartment for his escape, ) in the prison. 
(Literally, in the dwelling — chamber or 
apartment — where he was confined.) 
If He smote — literally, the side of Pe- 
ter. This term implies a violent 
blow. Raised him up — roused him, 
(from sleep,) used of Christ's being 
awaked from sleep in the vessel, Luke 
8 : 24. Arise up. The intimation 
is of rising up by a resurrection, as 
from death or disability. The noun is 
the word for resurrection from the 



dead. This word of command was ac- 
companied by a Divine power, loosing 
his hands from the chains. Observe. — 
So always when Christ means to re- 
lease us from our bondage of sin and 
death, He speaks His Gospel command 
with a power accompanying, by which 
the chains fall off from our souls. 
Observe. — The soldiers chained to 
him were probably not aAvaked. Our 
deliverance cannot be prevented by all 
the powers of hell. 

8. Gird thyself. He had been un- 
girded for the night, and now in the 
midst of his amazement, as he would 
be naturally bewildered from this sud- 
den arousing, he was commanded to 
gird himself — or gird his coat or under 
garment around him, thus preparing 
for action. There was time and op- 
portunity for thus dressing himself. 
IT Bind on. Literally, bind under — as 
the sandals were worn on the sole of 
the foot. This was his preparation to 
walk, and implied that he was to go 
somewhere. Though nothing was as 
yet said to him about hi3 deliverance, 
he must already have felt a hope that 
this was to be accomplished. ^ And 
so he did. How cheerfully the awaken- 
ed sinner aims to obey the heavenly 
command when already he feels the 
hope of salvation. Yet it was only 
too good news to be true, (vs. 19.) 

Cast thy garment. This was the 
cloak, or upper garment, a loose robe 
thrown around the shoulders, and worn 
over the tunic, or under-coat, which 
had already been fastened with the 
girdle. <| Follow me. How gracious 
is this Gospel command. No task, no 
drudgery, though the nat' ral mind 
thus views it — but a call to follow the 



A.. D. 44] 



CHAP. XII. 



227 



9 And he went out, and followed him; and e wist not ePs - liC:1 - 
that it was true which was done by the angel; but thought 

f he saw a vision. andu/fc" 17 ' 

10 When they were past the first and the second ward, 
they came unto the iron gate that leadeth unto the city; 

g which opened to them of his own accord; and they went ff ch - is - 26 - 
out, and passed on through one street : and forthwith the 
angel departed from him. 

11 And when Peter was come to himself, he said, Now I know of 



great Rescuer and Saviour out of our 
prison. Not any austere demand of 
a task-master for service — but a gra- 
cious invitation bidding us come on 
after Him who undertakes to break up 
our bondage and lead us safely into 
the liberty of the Gospel. 

9. Went out. Literally, and having 
gone forth, (from his apartment,) he- 
followed him. Oh ! how cheerfully, 
just in proportion as he saw what was 
doing in all these directions for his de- 
liverance. \ Wist not. Literally, and 
he did not know that it is true, (real, 
matter of fact,) that which was done 
(came to pass,) by the angel, but thought 
he saw a vision, (like that he lately saw 
in Joppa.) It seemed only too good to 
be true. He could not fully believe that 
such Divine and infinite love was 
shown to him. It seemed rather as if 
it was an exhibition to him of the 
scene without the reality — as we say, 
it seemed like a dream. So the newly 
awakened sinner doubts the reality of 
the Gospel salvation — cannot credit it 
as having actually and personally come 
to pass — and for him. It is so won- 
derful ; so contrary to all human 
grounds of expectation. What! that 
I, a poor guilty sinner, should be visit- 
ed by Jesus Christ and bidden to rise 
up and be delivered and saved by His 
power and grace ! Impossible ! I de- 
ceive myself! — But it is all true, and 
more ! Blessed be God ! 

10. And they having passed the first 
and second prison, (guard — <j>v2.aici)v. ) 
The term for prison is the same as in 
vs. 4, and Peter was kept in the inner 
prison. Some understand this of the j 
first and second guard, (of soldiers,) : 
but they were rather the wards of the 
prison between Peter's dungeon and | 



the street. Y Iron gate. The outer 
gate, which was most strongly con- 
structed of iron, securing the entrance 
to the city. ^[ Which opened. Here 
was another miraculous demonstration 
along tho path of his deliverance. 
How must his faith now bo confirmed. 
Observe. — How many such Almighty 
interpositions are there for the Chris- 
tian by which solid iron gates open to 
him, as if by some life of their own ! 
How gradual also is the believer's de- 
liverance. First he passes through one 
apartment, then through another — 
always nearing the point of entire re- 
lease — and at length "the iron gate 
of death" itself is passed — not by be- 
ing broken down ; no, but it opens to 
him. That fearful, frowning barrier 
flies open to him as he approaches, 
{of his oion accord — avrojuurn : of itself 
— of its own motion, without any visi- 
ble cause,) and death, that seemed so 
impossible to meet, as if only armed 
with terrors, gives him a free and 
pleasant passage to his home in hea- 
ven, % And they went out. The angel 
did not leave him at the prison door, 
but accompanied him on his way 
through one street, till he was beyond 
the reach of the prison and safely res- 
cued. ^Forthwith — immediately. From 
that point of safety, the angel left him 
to pursue his way. God will have us 
use our own exertions, and work out 
our own salvation, after He has put us 
on the path of His wonderful deliver- 
ance and really led us out of our 
prison. And the encouragement is, 
that it is He who wor-keth in us both 
to will and to do of His good plea- 
sure, (Phil. 2: 12.) 

11. Peter having come to himself— hav- 
ing recovered bis consciousness and 



228 



THE ACTS OF THE APOSTLES. 



[A. D. 44. 



hath 



nfn.'sf^'and surety, that h the Lord hath sent his angel, and 
Heb 2 "i:H. delivered me out of the hand of Herod, and from all the 
ps Jo 33? expectation of the people of the Jews. 
iSinlbwo. 12 And when he had considered the thing k he came to 
iiPot.'-]: : 9 10 ' tne house of Mary the mother of ^ohn, whose surname 
* oh.' lVrfr. was Mark ; where many were gathered together m praying. 
mvs - 5 - 13 And as Peter knocked at the door of the gate a 

iuZ'th°rT k wh0 damsel came || to hearken, named Rhoda. 



composure, after such overwhelming 
surprise and bewildering excitement. 
*]" Now I know. He had doubted, dis- 
trusted, feared it was all too good to 
be true. Now, he is assured of all the 
power and grace in this amazing in- 
terposition, and that it can be from 
God alone. However others may mis- 
take tho doctrine of election, the Chris- 
tian finds it out in his experience, and 
he makes it his joy and boast, that God 
has wrought out his salvation for him. 
But alas! how many go halting and 
hesitating and unassured, and have, 
therefore, no animating hope, to work 
by love, and overcome the world ! But 
Paul could say, "/ know," " We 
know." (2 Tim. 1 : 12 ; 2 Cor. 5 : 1.) 

Of a surety. Truly, certainly. Be- 
fore this he did not know that it was 
true, (vs. 9,) but thought he saw a 
vision — a mere bright vision of so 
glorious an event. ^ Hath sent. Lit- 
erally, hath sent forth, by special com- 
mission. He now saw the blessed re- 
ality, f Hath delivered. The thing 
was done. The Christian is encour- 
aged to look upon his own deliverance 
as wrought out; not as to be done on 
certain conditions, and all contingent 
— but as accomplished — Christ has 
died. We are raised up together with 
Him — washed, justified, sanctified, so 
that the redemption is actually effected 
jMffid carrying out accordingly. ^ Ex- 
pectation. The wicked expectation of 
the people, for whose pleasure Herod 
was intending to slay the Apostle, 
(vs. 3.) 

12. Considered. Rather, Having be 
come aware of where he was, and how 
he was situated. The term is so used, 
ch. 14 : 6, where only it is found be- 
sides here. As soon as he recovered 
his composure, and realized his situa- 



tion distinctly, as to the particulars. 
^ Mary. She Avas the sister of Barna- 
bas. It would seem that this was the 
well-known residence of Mary, but 
whether it was her own property or 
not is not certain. She is here distin- 
guished among the Marys by her son, 
John Mark. Blessed are the mothers 
who are known by their pious sons. 
This Disciple is mentioned by Paul as 
his fellow laborer, (Col. 4 : 10 ; 2 Tim. 
4:11; Philemon 24,) and is probably 
the same whom Peter calls " his son" 
(1 Pet. 5 : 13,) in the faith, his con- 
vert ; and he is also mentioned in verse 
25, and afterwards, ch. 13:13; 15 : 
37-39. It is generally agreed that he 
is the Mark who wrote the Gospel his- 
tory which bears his name. He is 
sometimes called simply "Mark," and 
elsewhere " John" — the former being 
his Greek name, the latter his Hebrew 
name. ^ Where many. Here an im- 
portant fact is stated, which indeed 
accounts for all the astonishing facta 
already mentioned. It was this prayer- 
meeting for Peter (v. 5,) which secured 
his miraculous deliverance. It is a 
remarkable instance of God's hearing 
the special prayers of His people, 
and working out for them amazing re- 
sults accordingly. This was a striking 
fulfillment of Christ's promise, (Mark 
18 : 19.) Note. — The answer was 
(1) prompt — the same night. (2) Tri- 
umphant against all earthly impossi- 
bilities. (3) Astonishing to all — to the 
prayer-meeting, to Peter, to the perse- 
cutors. 

13. Oriental houses have a door on 
the street, opening into the vestibule 
or porch, and tended by a maid-servant, 
(John 18 : 16.) This is still the cus- 
tom, as we found at Jerusalem, Da- 
mascus, and other places of the East, 



A. D. 44.] 



CHAP. XII. 



229 



14 And when she knew Peter's voice, she opened not the gate for 
gladness, but ran in, and told how Peter stood before the gate. 

15 And they said unto her, Thou art mad. But she 
constantly affirmed that it was even so. Then said they, 

"It is his angel. ^ L^o! 6 ' 

16 But Peter continued knocking : and when they had 
opened the door, and saw him, they were astonished. 



■where we entered the dwellings of 
wealthy Jews. T[ To hearken. The 
porteross was oalled in the Greek, the 
hearkencr — listener, her business being 
to hear who was there, and to obey 
the call. See margin, f Named Rhoda. 
So particular is the account given by 
Luke, not as a forger of history would 
do, who would be anxious to avoid 
giving names for fear of detection. 
This name in Greek means rosebush, ac- 
cording to the custom of giving names 
from trees and flowers. It is the habit 
in the East for visiters to stand at the 
outer gate and call out, or knock, to 
give warning of their coming. See ch. 
10 : 17, 18. 

14. And when she knew — recognizing 
Peter's voice from his reply to her in- 
quiry who was there. She either knew 
him by his familiar tone of voice, 
(Matt. 26 : 73,) or by his answer to 
her question. It was very natural 
that in her excitement, when she re- 
cognized that Peter, for whose deliver- 
ance many were actually at prayer in 
the house, was on the spot, she should 
run back to them for joy without open- 
ing the door. ^ The gate— the vestibule, 
porch. What an announcement to that 
prayer-meeting. Your prayer is heard, 
while you are yet speaking. Dan. 9 : 20. 

15. Thou art mad. Thus unbeliev- 
ing were they even while they prayed, 
not able to credit what they ought 
to have surely expected in answer to 
their prayers. How commonly do 
Christians pmy without the remotest 
expectation that their petitions will be 
granted in direct response to their 
prayer. How little confidence in the 
promises, or even in God as alive to 
the request. But he that cometh to 
God must believe that He is, and that 
He is a re warder, &c., (Heb. 11 : 6.) 
T Constantly affirmed — kept stoutly in- 

20 



sisting. They doubted and denied. 
She knew, f His angeL This is their 
last resort — as some would supersti- 
tiously say, It is his ghost. The 
Jews, however, held the doctrine of a 
guardian angel belonging to each per- 
son, or each believer, and it is held by 
some modern commentators as well as 
ancient ones, that our Lord taught this 
doctrine in Matt. 18 : 10. See Notes. 
Such an idea of a good and evil genius 
attending each person was common 
with the heathen. Calvin says, "The 
notion of a guardian angel attached 
to each individual, is at variance with 
the whole teaching of Scripture, which 
testifies that angels encamp round 
about the righteous, and that not one 
angel alone but many are charged with 
the protection of each of the faithful." 
( Heb. 1:14.) The angel who delivered 
Peter is not spoken of by Luke as Pe- 
ter's angel, but as the angel of the Lord. 
And Peter had no such thought, for ho 
says, "I know that the Lord hath sent 
His angel." The notion that it was 
Peter's angel, whatever the terms 
meant in the mouth of these persons 
at Mary's house, is not of any authori- 
ty from their saying, nor is it entitled 
to any weight with us. Indeed, it 
would rather seem that they weie al- 
together bewildered and mistaken, and 
had just denied the possibility that it 
was Peter, and are quite likely to have 
entertained any absurd notion, rather 
than the truth of the case. 

16. Continued. The term is a strong 
one, and means persevered. If Had 
opened. It was in their first wild ex- 
citement that they had denied and 
speculated. Now they put the news 
to the test, as they should at first have 
done, and behold the glad reality. So 
Christ says to all tho doubting, halt- 
ing, and disbelieving, " Come and sec." 



230 



THE ACTS OF THE APOSTLES. 



[A. D. 44. 



?9?33!anl'2u d 1? But he 0 beckoning unto them with the hand to 
40, hold their peace, declared unto them how the Lord had 

brought him out of the prison. And he said, Go shew these things 
unto James, and to the brethren. And he departed, and went into 
another place. 

18 Now as soon as it was day, there was no small stir among the 
soldiers, what was become of Peter. 

19 And when Herod had sought for him, and found him not, he 



17. Beckoning. The term means, 
motioning with the hand downwards. 
The natural gesture for commanding 
silence in an uproar, ch. 13 : 16. De- 
clared. He at once reports the facts. 
The Gospel is a narrative of facts on 
which we are to rest our faith and 
hope of salvation. Here the term im- 
plies a detailed nai*rative. "Come 
and hear, all ye that fear God, and I 
will tell what He hath done for my 
soul," (Ps. 66 : 16 ) Christians can 
report to others the facts of their de- 
liverance. ^[ The Lord — the Lord Je- 
ms — the risen Lord — who " sent His 
angel," (vs. 11.) Whoever may have 
been instrumental in our salvation, it is 
to God that we ascribe it, and Chris- 
tians will acknowledge His love as 
having moved in their salvation from 
all eternity, and planned and prompted 
all the means. ^ Go shew. This is 
the language of Peter. ^[ James. It 
is natural to suppose that this is 
James the son of Alpheus, who is com- 
monly called the Less ; and who is the 
only one of this name among the 
Apostles, since James the son of Zeb- 
edee and brother of John, had just 
been put to death. This James is the 
only other one of this name previous- 
ly spoken of in the history, and it is 
inferred that it is he who is called the 
Lord's brother, or near relative, Gal. 
1 : 19. Some suppose, however, that 
this James here spoken of, and in Gal. 
1, 2, is quite auother person, the real 
brother of our Lord, and not an Apos- 
tle. In either case this James was 
very prominent in the Church at 
Jerusalem, and at the Synod, (ch. 
15.) This James is sometimes called 
"the Apostle of the Transition." See 
Notes on Ch. 15. The importance of 
his position would seem to be tho rea- 



son why he is particularly mentioned 
here. ^ Departed. The fact also that 
Peter intended immediately to depart 
from Jerusalem, would be a reason for 
this direct message to him from Peter ; 
and perhaps it was implied also, that 
James was now to take a special charge 
of the Church in that city: while Pe- 
ter should now feel his own special 
connection with Jerusalem at an end. 
There is no hint of the place to which 
Peter went : and here the particular 
narrative of Peter's labors breaks off. 
He is spoken of afterwards (ch. 15,) 
as at Jerusalem, at the Synod. — There 
is no proof that Peter went to Rome 
either now or at any other time — but 
much proof to the contrary. 

18. Day. It is argued that Peter 
must have been delivered during the 
last watch of the night, (3 to 6, A. M. ) 
else his escape must have been discov- 
ered at the change of the guard. 
T Stir. Troubling, (Wiclif,) disturb- 
ance arising out of trouble. ^ Sol- 
diers. This probably includes the en- 
tire guard of sixteen soldiers, (the four 
quaternions,) to whom the keeping of 
Peter had been intrusted — though of 
course they, during whose watch he 
had escaped, would be the ones who 
would tremble for their lives. The 
penalty of letting a prisoner escape 
was death. ^[ What. Literally, what 
then Peter had become, or was become 
of Peter, (since he was missing.) 

19. He examined — put them on trial. 
\ The keepers. Those of the guard 
who were on watch when he escaped. 
If Put to death. Literally, to be led 
away — to execution. It was inferred 
that they must have been careless and 
unfaithful, else he could not have es 
eaped. It is not hinted that they hud 
any suspicion of his miraculous deliv 



A. D. 44.] 



CHAP. XII. 



231 



examined the keepers, and commanded that they should be put to 
death. And he went down from Judea to Cesarea, and there 
abode. 

20 And Herod || was highly displeased with them of loJtiuZLZin- 
Tyre and Sidon : but they came with one accord to him, ' GrfXT^as 
and, having made Blastus f the king's chamberlain their lla-*hamblr. 8 
friend, desired peace; because p their country was nour- ^\f. inss5: 
ished by the king's country. e z . 27:17. 



ance. % He went down. Herod about Cesarea, the residence of the Roman 
this time went from Jerusalem to | governors, and though he commonly 




resided at Jerusalem, yet, as Josephus 
tells us, he went down there now to 
preside at the public games in honor 
of the Emperor Claudius at his return 
from Britain, (Jos. Ant. xix. 82.) Here 
Agrippa resided, ch. 23 : 35. By 
some providential means, the cruel 
king was led off from further persecu- 
tion of the Mother Church at Jeru- 
salem. Cesarea is now a naked ruin. 

20. Highly displeased. Literally, of 
hostile minds — (see margin,) not neces- 
sarily meditating war, mit of warlike 
feeling — with them (the people,) of Tyre 
and Sidon, (the Phenicians along the 
sea coast, north of Cesarea,) probably 
on account of some commercial inter- 
ference. \ They came with one accord. 
This seems to intimate that they turn- 
ed out, or that the cities united in 
sending en masse, a great delegation. 
The Mosaic polity had discouraged 
commerce, and the Phenicians carried 
on the foreign trade of the Holy Land. 
T> t «e and Sidon were the chief ports, 



and there, of course, the important in- 
terests centred which might come in 
conflict with Herod's authority. But 
as the Phenician country was a very 
narrow edge along the shore, it was 
their interest to live at peace with 
Herod. ^ Chamberlain. Keeper of his 
bed-chamber, who thus came in famil- 
iar contact with the King; also, per- 
haps, his treasurer. Their friend. 
They gained his intercession. Lite- 
rally, having persuaded him, perhaps 
by some private inducement, as of 
bribes ; they desired for themselves peace, 
that is, reconciliation. ^ Because. They 
could not afford to be at enmity, as 
they obtained their supplies of provi- 
sion from the King's country, the Holy 
Land. Their own country, Phenicia, 
was too narrow and unproductive to 
sustain them, and Herod, by cutting 
off supplies, could easily reduce them 
to the greatest straits. Wheat, honey, 
oil, &c. were exported to Tyre. Ezek. 
27 : 17. The reason here given for 



232 



THE ACTS OF THE APOSTLES. 



[A. D. 44. 



21 And upon a set day Herod, arrayed in royal apparel, sat upon 
his throne, and made an oration unto the in. 

22 And the people gave a shout, say ing, It is the voice of a god ; 

and not of a man. 
a sam m 24 f n?* 23 And immediately the angel of the Lord q smote him 
rPs. U5:i. because r he gave not G-od the glory; and he was eaten of 
^ftfiufeso. worms, and gave up the ghost, 
ooi.iie. 24 TfBut the "word of G-od grew and multiplied. 



their coming may also imply that the 
famine had already commenced. 

21. Set day — appointed day. Accord- 
ing to some, it was the first of August, 
and the second day of the games. 
IT Royal apparel — brilliant with silver 
ornament, as Josephus relates, he came 
into the public amphitheatre, and sat 
upon his throne, or bema — raised seat — 
and he made an oration, literally, spoke 
to the people. H Unto them — to the dele- 
gation — implying here that it was a 
mass delegation from the two cities. 

22. The people, (6 dijfioc). This is a 
term which is not used for the crowd, 
but for the people in a formal and offi- 
cial capacity, f Gave a shout. Shout- 
ed out in response, " God's voice and not 
man's." This is their exclamation, so 
full of adoring applause. It is to be 
supposed that they were Gentiles, (per- 
haps led on by the Phenicians,) since 
no Jew could have used such words 
without willful blasphemy. Josephus 
records their words thus, "Be thou 
merciful unto us. If, indeed, until now 
we have reverenced thee as man — yet, 
henceforth we confess thee superior to 
mortal nature." 

23. Immediately — at once, in a way 
to show it to be a rebuke of such im- 
piety. If The angel. Rather, an angel. 
The same phrase as is used of the an- 
gel who delivered Peter. It may have 
been the same angel, or any other; 
an angel specially commissioned to do 
this work of death. Josephus narrates 
the fact of Herod's sudden death, 
"within five days." It is not neces- 
sary to suppose that the angel was vis- 
ible. See 2 Kings 19 : 35 ; 1 Chron. 
21 : 15, 16. Josephus remarks that 
Herod "did neither rebuke the people 
nor rejoct their profane flattery," and 
goes on to mention some of his dread- 



ful and peculiar sufferings which ter- 
minated in his death. \ Because. 
Luke states definitely what could be 
inferred from the narrative of Jose- 
phus, though the latter does not trace 
the awful visitation directly to the 
swift displeasure of God. \ Eaten. 
Literally, Becoming wprm-eaten. Fall- 
ing under the power of this awful dis- 
ease, the same of which Antiochus 
Epiphanes, that wicked persecutor, 
and Herod the Great, also died. The 
infliction of death by the angel took 
this horrid shape, so as to make it most 
revolting and much more shocking 
than a sudden stroke of death. Ob- 
serve. — (1) We know from secular 
history that this event — the death of 
Herod — took place A. D. 44. Thus we 
have a certain date by which we are 
helped to form a chronological table of 
the history. See Introduction. Josephus 
tells us that it was in the fifty-fourth 
year of Herod's age, and in the fourth 
of his reign, and it is supposed to have 
been about the first of August. (2) 
Antiochus Epiphanes and these Herods 
had been in their sphere the Anti- 
christs who were predicted, and who 
all along foreshadowed " that wicked," 
whom the Lord will consume, &c. 

24. But. Notwithstanding the bloody 
persecutions which this hostile power 
of the world had attempted, and partly 
carried out, it was fulfilled as predicted 
in the second Psalm, vs. 9 ; and so 
the Church went on to prosper. This 
Divine interposition, releasing Peter 
and smiting Herod with swift judg- 
ment, would help forward the Church. 
If The word of God. The Gospel had 
success, and its followers increased 
and multiplied. These notices of the 
Church's progress are given all along in 
the history. (See ch. 5:7.) 



A. D. 44.] CHAP. XIII. 233 

25 And Barnabas and Saul returned from Jerusalem, ^n'So. 
when they had fulfilled their || ministry, and Hook with l^^-^' 
them "John, whose surname was Mark. »ys.i2. 



25. Barnabas and Saul — who were 
sent to Jerusalem with the alms of the 
Church at Antioch, (ch. 11 : 30,) now 
returned from Jerusalem, having fulfilled 
the ministry — dtaicoviav, or commission, 
(upon which they were sent.) During 
this time, we suppose those events oc- 
curred in the case of Peter and Herod 
which are recorded in this intervening 
chapter, though it is not certain that 
Barnabas and Saul went to Jerusalem 
till after Herod's death. Took with 
them — from Jerusalem to Antioch — 
John the son of Mary, at whose house 
the prayer-meeting for Peter had been 
held, (ch. 12: 12.) He was the ne- 
phew of Barnabas, and was afterwards 
(with some interruption,) a companion 
of his missionary journeys in connec- 
tion with Paul, ch. 12 : 13 ; 15 : 37-39 ; 
and Paul (though with some misunder- 
standing) accounted him " profitable to 
him for the ministry," 2 Tim. 4 : 11. 
Observe. — The Church at Jerusalem 
thus further recognizes the Church 
among the Gentiles. Observe. — This 
chapter brings us to the next and clo- 
sing part of the history — the extension 
of the Church among the Gentiles at large. 
Thus far we have had, (1) The found- 
ing of the Christian Church. (2) Its 
extension among the Jews. (3) Its ex- 
tension among the Devout Gentiles. And 
now we pass from the Mother Church (at 
Jerusalem,) and from the labors of Pe- 
ter, the Apostle of the circumcision, to the 
first Gentile Church, (at Antioch,) and 
the labors of Paul the Apostle to the 
Gentiles, and the extension of the Church 
"to the uttermost ends of the earth." 

CHAPTER XIII. 

BOOK HI. 

Part II. Spread of Christianity 
among the Idolatrous Gentiles — 
" Witnesses unto the uttermost 
ends of the earth." A. D. 44- 
62. Chs. 13-15. 
20* 



$ 22. Missionary Commission op 
Paul and Barnabas by the 
Church at Antioch. Ch. 13: 1-3. 
We enter now upon a most import- 
ant epoch in the Church's progress. 
The Missionary character of the 
Christian Church comes now into view. 
The great commission is now to be 
more fully entered on and fulfilled, 

"GO YE THEREFORE AND TEACH ALL 
NATIONS, BAPTIZING THEM," &C. NOW 

Isaiah's distinct prophetic outline of 
the Church's progress comes to be 
history. See Isaiah 40 to 46. An- 
tioch, the capital of Syria, and the 
chief seat of Eastern civilization to- 
ward the West, was now to be the 
second centre of the advancing Chris- 
tianity. The great Apostle to the Gen- 
tiles was now to enter more extensive • 
ly and formally npon the work to 
which he had been called. The Church 
of Christ was henceforth to be the 
united Church of Jews and Gentiles. 
Accordingly, the first two acts of this 
Mother Church of the Gentiles at An- 
tioch were, to send alms to the poor 
Jews at Jerusalem in their extremity, 
and to send Missionaries to the 
heathen, far and wide — a pattern for 
all Gentile Churches. — ■ Here begins 
the History of Missions to the hea- 
then, UNDER THE AUTHORITY OF THE 

Christian Church. The great prin- 
ciple of bringing in the Gentiles had 
already been established, and Peter, the 
Apostle of the circumcision, was chosen 
by God to introduce it in the case of 
Cornelius. The ingathering there at 
Cesarea and here at Antioch, had been 
recognized as of God. And now the 
barriers of Judaism are fairly broken 
down — and the world is open to the 
great work of Missions. The Christian 
Church among the Gentiles at once 
owns her high calling, and enters upon 
the Master's commission, under the 
impulse of the Holy Ghost, Matt. 28 : 
19-20. Hitherto the spread of the 
Gospel could be traced to the persecu- 



234 



THE ACTS OF THE APOSTLES. 



[A. D. 44. 



CHAPTER XIII 



a ch. 11 : 27, & 
14:26, &15:35. 
& ch. 11 : 22-26. 
cRom. 16:21. 
II Or, Herod's 
foster-brother, 
d Numb. 8:14. 
ch.9:15,&22:2l. 
Rom. 1 : 1. 
Gal. 1:15, & 2:9. 
e Matt. 9 : 38. 
ch. 14 : 26. 
Rom. 10: 15. 
Eph. 3:1,8. 

1 Tim. 2:7. 

2 Tim. 1 : 11. 



1 Now there were a in the church that was at Aniioch 
certain prophets and teachers ; as b Barnabas, and Simeon 
that was called Niger, and c Lucius of Cyrene, and Manaen, 
|| which had been brought up with Herod the tetrarch, 
and Saul. 

2 As they ministered to the Lord, and fasted, the Holy 
Grhost said, d Separate me Barnabas and Saul for the work 
c whereunto I have called them. 



tions at Jerusalem. — The Spiritual 
gifts distinguishing this first Gentile 
Church are here noted 

1. The Church, (which vms established 
and flourishing. — Bengel.) Here the 
Church is recognized as established 
among the Gentiles — and the character 
of the body is noted as eminent for 
spiritual gifts and powers. ^[ Prophets 
and teachers. The prophets were all 
teachers, and sometimes foretold future 
events, as Agabus — though their office 
was generally to discourse in an ele- 
vated strain, under the extraordinary 
influence of the Holy Ghost, (ch 11 : 
27.) The teachers were not all pro- 
phets but instructors in the word. See 
1 Cor. 12:28; Eph. 4:11. Only 
"certain" of them, or a portion, are 
here named. Barnabas is first on the 
list, and Saul the last. It would seem 
from the text, that the three former 
were prophets and the two latter 
teachers. ^ Called Niger. The sur- 
name leads us to infer that he was of 
Roman connection, though a Jew. We 
know nothing more of him. 1 Lucius. 
In Rom. 16 : 21, such an one is spo- 
ken of. We see that he was also con- 
nected with the Gentiles — being of the 
same African city with the Simon who 
bore Christ's cross, and with those 
who had first preached the Gospel at 
Antioch, (ch. 11 : 20.) See ch. 2 : 10 
and Notes \ Manaen. A Jewish name. 
^ Brought up with. Rather, Herod's 
foster-brother — havicg the same nurse 
with Herod. Josephus speaks of one 
of this name, an Essene, who prophe- 
sied of Herod the Great, while he was 
a boy at school, that he would be a 
king, The tetrarch. The Herod who 



had put John the Baptist to death. 
Observe. — All these here named were 
men specially noted as having some 
Gentile connections. Barnabas, too, 
was a Cyprian — and Saul was from 
the Cilician city of Tarsus. All those 
five had something linking them to the 
Gentiles whom they were to evangelize. 
Just so the twelve had been chon n 
for Israel from Israel. ^ Saul. See 
ch. 15 : 85. That he is named last 
here, is ascribed by Bengel to his mod- 
esty, supposing him to have furnished 
the account. Barnabas is placed first, 
as the one sent from Jerusalem to them, 
and who introduced Saul, ch. 11 : 22. 

2. Ministered. This term is taken 
from the Old Testament worship, and 
relates to the functions of the priestly 
office. In general, it would here ex- 
press the idea of Divine worship in 
which these men officiated ; but it is 
used, perhaps, also to imply that the 
Old Testament priesthood is here real- 
ized in the New Testament prayer and 
praise. It is to show not that Judaism 
was to be perpetuated, even as in the 
rites of the Papacy, but to be merged 
and realized in Christianity. ^ Fasted. 
Though they did not recognize distinc- 
tions of meats, as the Jewish insti- 
tutions had required, they entered into 
the spirit of separation from the world. 
This fasting was probably with a spe- 
cial reference to the great interests of 
the Gentile world, as now opened upon 
them at Antioch. ^ The Holy Ghost, 
probably by the agency of a prophet, 
as Lucius or Simeon. ^ Separate mc 
— separate for me now. This is au 
emphatic call for the formal appoint- 
ment of these men. The term rendered 



A. D. 44.] 



CHAP. XIII. 



235 



3 And f \vlien they had fasted and prayed, and laid s 
their Lands on them, they sent them away. 

4 So they, being sent forth by the Holy Ghost, de- 
parted unto l^elencia; and from thence they sailed to 

s Cyprus. 91 



" separate" is applied to marking off 
lands, and implies a personal prop- 
erty in these men for this special ser- 
vice. ^[ The work. This work had 
already been made known to Paul at 
his conversion, (ch. 9 : 15, 10,) and to 
Barnabas at his coming to Antioch, or 
since. The persons spoken of in the 
context are they to whom this com- 
mand was directly addressed, the pro- 
phets and teachers, but through them 
also to the Church which was at 
Antioch. This city had been called 
" the Queen of the East" — soon it got 
the name of "the City of Cod," and 
oontained one hundred thousand Chris- 
tians in the time of Chrysostom. 

3. Having fasted. This was a special 
fasting a.nd prayer, on the occasion of 
sending them forth with the laying on 
of hands. This simple ceremony of 
missionary commission was performed 
by the prophets and teachers, yet not 
in a way to exclude the Church mem- 
bership from the fasting, and praying, 
and sending them away. Paul was al- 
ready set apart as an Apostle, (ch. 9 : 
15.) This was a temporary work 
of missionating, ch. 15 : 26, 27, not a 



permanent office, to which they were 
here set apart. ^ Laid their hand* 
— that is, those named in vs. 1. It 
AVas no ordination to the work of the 
ministry. Paul and Barnabas had al- 
ready been preachers, and recognized 
as such by the Church. If Sent them 
away, by their authority in the Church 
organization. The Church sent them, 
while the formal act of commissioning 
thorn was done by the teachers. The 
distinctions are not nicely drawn and 
guarded here, because they were un- 
derstood in the common order of the 
Church. 

g 23. Paul's first Missionary Jour- 
ney — First success — His first 

ENCOUNTER WITH PAGANISM. C>/- 

prus, Asia Minor. A. D. 45. Ch. 
13 : 4 to 14 : 28. 

4. While they were sent forth by the 
Church, they were also sent out by the 
Holy Spirit with a special unction and 
instruction, all their route being under 
Divine direction. So Jesus was led 
forth by the Holy Spirit, (Luke 4:1, 
14,) and His ministers have the same 
honor and privilege. \ Seleucia. This 




236 



THE ACTS OF THE APOSTLES. 



[A. D. 44. 



5 And when they were at Salamis, h they preached the 
word of God in the synagogues of the Jews : and they had 

12:25, and a j g0 ij 0 hn to their minister. 

6 And when they had gone through the isle unto 
8:9 - Paphos, they found k a certain sorcerer, a false prophet, 

a Jew, whose name was Bar-jesus : 



was the seaport of Antioch on the Med- 
iterranean Sea, at the mouth of the 
river Orontes. Antioch was sixteen and 
one-half miles distant by land, but 
about forty miles by the river. The 
missionaries thus stood on the edge of 
the Great Sea, looking out westward 
in the same course which the human 
family has taken, and in the direction 
of "the isles'" of prophecy and the ut- 
termost ends of the earth, (Isa. 60 : 9.) 

Cyprus. They embarked on board 
one of the many vessels which sailed 
in the summer season between Seleu- 
cia and Salamis. It was every way a 
natural course, as Barnabas was a na- 
tive of this island, (ch. 4 : 36,) and 
some of the men who had first preach- 
ed the Gospel at Antioch were "men of 
Cyprus," (ch. 11 : 20.) Since "An- 
drew first found his own brother Si- 
mon, (John 1 : 41,) and John his 
brother James, and brought them to 
Jesus, the ties of family relationship 
had not been without effect in the pro- 
gress of the Gospel." " The unde- 
signed coincidences of the narrative in 
evci'y thing connected with Barnabas, 
are of themselves enough to show the 
perfect truthfulness of this history of 
the Acts." — Blunt. 

5. Salamis. This was the nearest 
point of the island, and was a chief 
city, having many Jews and syna- 
gogues. This, therefore, is "the first 
spot in the great missionary field 
of the heathen world." It will be ob- 
served that they preached "to the 
Jew first." Even though they were 
sent especially to the Gentiles, yet it 
was not any more now to the Gentiles 
exclusively, than before to the Jews 
exclusively. Still they were under 
the original obligation of selecting first 
the lost sheep of the house of Israel, 
and aiming to bring in a community 
of believors who should constitute a 



universal and united Church of Jews 
and Gentiles. It will be seen that they 
persisted in this course even after, at 
the other Antioch, in Pisidia, the Jews 
so utterly rejected the Gospel, as to lead 
them to say, " Lo we turn to the Gen- 
tiles," ch. 13 : 46. It is plain that 
these first missionaries understood what 
many cavilers have not, that, accord- 
ing to the Gospel commission, while 
the Gentiles were to be admitted and 
gathered in, the Jews were not to be 
utterly cast off, Rom. 11. Besides, 
the Gentiles were to be reached through 
the proselytes and Hellenistic Jews, and 
the preaching could best be begun in 
the synagogues. And the preaching to 
the Jews now is to be regarded as a tran- 
sition step in the new course of the 
Church's progress. *[f Their minister — 
their attendant and helper. The term is 
used of the minister in the synagogue, 
who kept the rolls, and took them out, 
and locked them up. We infer that 
John, who was " their minister," was a 
helper in the common cares of their 
journey, while he may also have been a 
helper in ministering the word. See 
Luke 1 : 2. Yet there is no hint hereof 
an j inferior order of the ministry. This 
John was John Mark, nephew of Bar- 
nabas and son of Mary from Jerusalem, 
(ch. 12 : 12, 25.) 

6. Through the isle. The island was 
one hundred and forty miles long, and 
Paphos was one hundred miles west of 
Salamis, and the chief city of the west- 
ern district along the southern shore. 
It was celebrated as the seat of a great 
temple of Venus, where the most re- 
volting worship of that goddess was 
practiced, and this island was fabled 
as being the place of her birth. ^ Sor- 
cerer- — (Gr. Magus — Magian. ) At this 
time, impostors from the East were 
abroad in all quarters, as at Ephesus, 
(ch. 19 : 13,) taking advantage of the 



A. D. 44.] 



CHAP. XIII. 



237 



7 Which was with the deputy of the country, Sergius Paulus, 
a prudent man ; who called for Barnabas and Saul, and desired to 
hear the word of God. 

8 But 'Elymas the sorcerer, (for so is his name by in- aSSS^aVi 1 * 
terpretation,) withstood them, seeking to turn away the 
deputy from the faith. 



prevalent expectation that some great 
personage would appear. This one 
was not a heathen Magus, but a Jew. 
For a long time, too, the Romans had 
looked to the East as the land of 
mystery, and " Syrian fortune-tellers 
flocked into all the haunts of public 
amusement." See ch. 8:9. False 
prophet. He dealt in fortune-telling 
and prophesying, which would be in 
direct opposition to the prophets and 
teachers of the word. So always, in 
every special advance of the kingdom 
of light, has the kingdom of dark- 
ness rallied in opposition and decep- 
tion, from the time of Moses, when 
" the magicians did so with their en- 
chantments," (Exod. 7 : 11.) So Si- 
mon Magus against Philip, (ch. 8:9.) 



1[ Bar-jesus — " son of Joshua" or Jesus, 
a common name. Bar is a Syriac 
term, meaning son. This man was 
the Jewish specimen, who perhaps is 
to show here, at the threshold, how 
the Jews will receive the Gospel from 
these missionaries. 

7. Was with. An attendant of his, 
and in his service. \ The deputy. The 
term here is peculiar, and means pro- 
consul. It was for a long time thought 
that there was an error in the history 
here, as this was not the common title 
of the governor. But a passage was 
at length discovei-ed in Dio Cassius, 
showing that Augustus gave up Cy- 
prus for certain reasons to be governed 
by this very style of officer, dv&viraroc. 
And since that, coins have been found 




bearing this very title which is here 
used by Luke, and these coins were 
struck in the reign of Claudius, when 
Paul visited the island. ^ Sergius 
Paulus. " Saul " bears the name of 
u Paul" from this time. Some sup- 
pose it to have been on occasion of this 
remarkable conversion where the Gen- 
tile Paulus receives the Gospel, while 
the Jew Elymas rejects it — and that 
this event was thus signalized because 
these were to be understood as represen- 
tative men — and these specimen cases, 
at the threshold of his work, were to 
signify to Paul the different reception 
which the Gospel should meet with 
from Jew and Gentile at his hands. 
See vs. 9, note. ^ Prudent — intelli- 



gent, or discerning — as appears from the 
narrative. If Who (Sergius Paulus,) 
called for — summoned, called to them — 
and desired earnestly to hear the word of 
God: the Gospel which claimed to be 
this revelation from God. 

8. But Elymas the sorcerer — the Ma- 
gus. The term Elymas is Arabic, and 
means the same as Magus in Greek — 
wise — one claiming extraordinary (su- 
pernatural) wisdom — occult science, 
vs. 6. Withstood— opposed — set him- 
self in opposition, Seeking. This was 
his aim and object. ^ To turn away. 
To wrest or pervert — a strong term — to 
turn off entirely from the faith, from 
believing, or giving in to the doctrines 
preached, "the hidden wisdom which 



238 



THE ACTS OF THE APOSTLES. 



[A. D. 44. 



9 Then Saul, (who also is called Paul,) m filled with 
the Holy Ghost, set his eyes on him, 

10 And said, 0 full of all subtilty and all mischief, 
n thou child of the devil, thou enemy of all righteousness, 
wilt thou not cease to pervert the right ways of the Lord ? 

11 And now, behold, °the hand of the Lord is upon thee, 
and thou shalt be blind, not seeing the sun for a season. 



God ordained before the world unto 
our glory.'' 

9. Who also is called Paul. Literally, 
The also (called) Paul. The Holy Spir- 
it, just at this point in the history, 
gives Saul this name "Paul," which 
He invariably uses in the record from 
this time to the close. He may have 
been so "called" on this occasion, 
(John 1 : 42,) according to the prac- 
tice of giving a new name to eminent 
servants of God, to mark their enter- 
ing upon some new covenant relation 
— as Abraham, Sarah, Israel, under 
the Old Testament, and Boanerges and 
Peter, under the New Testament. And 
as these names were significant, and 
had reference to some prominent fact or 
feature of the occasion — as "Boaner- 
ges " referred to James and John ask- 
ing to command fire from heaven, 
(Luke 9 : 54,) and "Peter" referred 
to the foundation-truth of his confes- 
sion, (Matt. 16: 16,) so here the name 
"Paul" might naturally be a memo- 
rial name, and have reference to the 
remai-kable conversion of "Paulus," 
especially as it was a representative 
case. See vs. 7, note. We may even 
suppose that Paul had this name as 
his Gentile name, (which was the com- 
mon practice,) in addition to his Jew- 
ish name Saul. This would not inter- 
fere with our theory of the Holy 
Ghost's intent in the record. The 
supposition that Paul assumed now 
his Gentile name, as being more ap- 
propriate to his field of labor among 
the Gentiles, would not be quite satis- 
factory. That Luke for the same rea- 
son gives him this name in the subse- 
quent history, would not conflict with 
the view we have given ; as it was 
under the inspiration of the Holy 
Ghost. ^Filled ivilh the Holy Ghost. 
AUing, therefore, under immediate 



Divine inspiration, by which he was 
able to detect the wickedness, and au- 
thorized to pronounce the curse It 
was no private bitterness, but the 
judgment of God. Set his eyes — 
gazing intently upon him. Some sup- 
pose this term has reference to Paul s 
weakness of eyes, ever since he was 
miraculously blinded for his unbelief 
— but this is conjecture. 

10. Paul denounces him as full (not 
of the Holy Ghost, but) of all deceit 
and all wickedness. The latter term ex- 
presses "the cunning of a successful 
impostor." ^ Child. Son of the Devil 
— instead of Bar-jesus, (son of Josh u a 
or Jesus,) as his name was. The 
phrase moans, one who has in him the 
nature and qualities of the devil, in an 
eminent degree, Enemy of all right- 
eousness, and therefore, of course, the 
enemy of the Gospel, which is "the 
righteousness of God, &c," (Rom. 3 : 
22.) T Pervert. The same term as 
used vs. 8, rendered "to turn away," 
and means distorting, wresting. See 
note, vs. 18. U Right ways. The way 
of life and the way of God's provi- 
dence and grace. Wilt thou not cease 
to "turn the truth of God into a lie," 
and to " turn away the proconsul from 
the faith," or reception of the Gospel ? 
See the similar case of Simon Magus 
at Samaria, (ch. 8 : 18.) Observe. — 
None are so blind to the truth as they 
who are in the habit of deceiving 
others. 

11. The Apostle here denounces 
upon him the Divine judgment — giv- 
ing him a sign in the very experience 
of the punishment. Now he "knows 
good and evil," like our first parents, 
by the bitter sense of good lost and 
evil felt, f Blind, and not (even) see- 
ing the sun (so entirely blind, ) for a 
season, (literally, until a time or season.) 



A. D. 44.] 



CHAP. XIII. 



230 



And immediately there fell on him a mist and a darkness ; and he 
went about seeking some to lead him by the hand. 

12 Then the deputy, when he saw what was done, believed, being 
astonished at the doctrine of the Lord. 

13 Now when Paul and his company loosed from Paphos, 

they came to Perga in Pamphylia : and p John departing ^ 15 :38> 
from them returned to Jerusalem. 



This hints of a time when he should 
be restored ; but a set time according 
to God's pleasure. It may be a hint 
of the Divine gra.ce, to provoke his re- 
pentance. So Paul declares that blind- 
ness in part had happened to Israel 
until the fullness of the Gentiles be 
come in, Rom. 11 : 25. Paul was him- 
self so smitten for his unbelief, ch. 9 : 
8, 9. ^[ Mist and a darkness — implying 
a gradual blinding — first a dimness, 
then a darkness. And going (groping) 
about, he sought guides, (literally, 
hand-guides.) This depicts to the life 
the manner of one suddenly struck 
with blindness. Observe. — The Lord 
Jesus came, that they who see might 
be made blind, John 9 : 15. 

12. The effect upon the proconsul 
of such a miraculous visitation was 
convincing. It followed so at once 
upon the sentence uttered by Paul, that 
it plainly indicated the Divine power, 
and it was blessed to the conversion of 
the proconsul. \ Astonished. He could 
not hesitate a moment between the 
teaching of the Magian, who was so mi- 
raculously put to blindness, and the 
teaching of the Lord, which was ac- 



companied with such amazing tokens, 
and such astonishing power. Observe. 
— (1) The miracle had no converting 
power, but "the doctrine," accompanied 
by the Spirit of God. So (2) by the stum- 
bling of Israel, salvation comes to the 
Gentiles, Rom. 11:11; 12:15. From 
Cyprus to Asia Minor, the missionaries 
now proceed. 

13. His company. Literally, they about 
Paul, or accompanying him. Observe. 
— Paul, now and henceforth appears 
as the leader and head of the mission. 
^ Loosed. Lit., Having set sail. ^Per- 
ga. Pamphylia was the province of Asia 
Minor adjacent to them on the west. 
Perga was its capital city, which was 
famous for the worship of the hea- 
then goddess, Diana. Thus these mis- 
sionaries advanced upon the strong- 
holds of heathenism, John depart- 
ing. This was "John Mark," men- 
tioned in vs. 5, as their attendant. The 
term here used, shows that his depart- 
ing was on account of some dissatis- 
faction, for which Paul blames him, 
ch. 15: 38. It may have been on ac- 
count of Paul having now taken the 
lead, instead of Barnabas, Mark's un- 



240 



THE ACTS OF THE APOSTLES. 



[A. D. 44. 



14 But when they departed from Perga, they came to 
luminals a. Antioch in Pisidia, and q went into the synagogue on the 

sabbath day, and sat down, 
r Luke i: i6. ^5 ^ Q( j r a f ter ^ rea ding 0 f the law and the prophets 

the rulers of the synagogue sent unto them, saying-, Ye men 
«Heb.i3:22. an( % brethren, if ye have 8 any word of exhortation for the 

people, say on. 

t oh. i2: 17. iq Then Paul stood up, and Reckoning with his hand 
chTiVf^ 42 ' * 3 ' said, Men of Israel, and u ye that fear God, give audience. 



cle. Or, it may have been on account 
of the object of the mission becoming 
more clearly defined as a mission to 
the Gentiles, with which Mark had not, 
as yet, any lively sympathy. Or, with 
both these reasons, it may have been 
also from a reluctance to journey far- 
ther from his home at Jerusalem, and 
amidst the drudgeries and dangers of 
this western field. He afterwards 
joined Paul again in a tour to Cyprus ; 
was "a comfort to him," Col. 4: 10, 
11, and "profitable to him for the min- 
istry." 2 Tim. 4 : 11. 

14. They (themselves) departed. Lit., 
Having passed through (or journeyed on) 
from Perga, they came to Antioch in Pi- 
sidia, the adjacent province northward. 
They did not now tarry at Perga, prob- 
ably because of the season, which made 
it desirable to take the trip into the 
interior without delay. The coast was 
infested by robbers. See 2 Cor. 11 : 
26. The site of this Antioch has been 
found, now called Jalobateh. If Syn- 
agogue. Through the religious assem- 
blies of the Jews in their synagogues 
they could have access to the people 
most readily. ^[ Sabbath — day of the 
Sabbath. The Jewish Sabbath. 1 Sat 
down — with the rest — though possibly 
in a conspicuous place, to draw attention 
to them, and invite an opportunity of 
speaking to the assembly. They were, 
at least, noticed. They were not seat- 
ed in the place of the Rabbis, as they 
were sent to, as if at a remote point. 

15. The Law. The five books of 
Moses, or the Pentateuch, were divided 
into sections for Sabbath reading, so 
as to complete the whole during the 
year. The Pentateuch was read in the 
synagogues from their earliest history. 



1 The Prophets. These were not at 
first read in the synagogues, nor until 
B. C. 163, when Antiochus Epiphanes 
prohibited the reading of the law, and 
these were substituted. Afterwards 
both were read. See Luke 4 :16. See 
vs. 27. After the reading was done, 
the assembly was addressed by the 
reader, or by some other member, and 
s'trangers were often called upon, as our 
Lord, Luke 4:16. The rulers. Each 
synagogue was governed by a chief ru- 
ler, and a body of elders, like the teach- 
ing elder (or pastor) and ruling elders 
of the Christian Churches in the New 
Testament. ^ Sent unto them, probably 
by " the minister," or servant who kept 
the rolls of Scriptures. ^Men, brethren, 
if there is in you a word of exhortation 
(consolation) to (for) the people. If you 
have in mind, or at heart to speak such 
word. 

16. Then Paul. Though Barnabas 
was sq called (see 4 : 36,) as " the son 
of consolation" (or exhortation, the same 
term as is used in the previous verse,) 
yet Paul is now and henceforth the 
speaker, as he has now formally entered 
upon his commission as "Apostle to the 
Gentiles." Barnabas, who knew of 
this commission, and took part in ex- 
plaining it to the Apostles, (ch. 9: 27,) 
and in accordance with it sent after 
Paul to Tarsus, to enter the field opened 
to him by the Spirit, at Antioch, (ch. 
11 : 25,) could not object, but must have 
regarded it as every way proper and 
right. ^[ Beckoning. See ch. 12: 16. 
1[ Men of Israel, &c. He addresses him- 
self not only to the native Jews, but to 
the devout men, fearers of God, such as 
Cornelius, who, though Gentiles, were 
yet brought under the influence of the 



A. D 44 ] 



CHAP. XIII. 



17 The God of this people of Israel x chose our fathers, 
and exalted the people J when they dwelt as strangers 
in the land of Egypt, z and with an high arm brought he 
them out of it. 

18 And a about the time of forty years f suffered he their 
manners in the wilderness. 

19 And when b he had destroyed seven nations in the 
land of Chanaan, c he divided their land to them by lot. 

20 And after that d he gave unto them judges about the 
space of four hundred and fifty years, 6 until Samuel the 
prophet. 



241 

x Dent. 7 : C, 7. 
y Ex. 1 : 1. 
Ps. 105 :23, 24. 
oh. 7:17. 
z Ex. 6 : 6, and 
13 : 14, 16. 
a Ex. 16:35. 
Num. 14:33, 34. 
Ps. 95:9, 10. 
ch. 7:36. 
t Gr. 

erpoKO — v, 

perhaps for 
6TpO(j>0 — V, 
tore, or fed 
them as a nurse 
bearel/i. or fecd- 
eth her child. 
Deut. 1:31. 
oDeut. 7:1. 
-7 Josh. 14:1, 2. 
Ps. 78:55. 
d Judges 2:16. 
el Sam. 3: 20. 



Jewish religion, and were to be found 
in the synagogues at public worship. 
Those were a means of access to the 
Gentile world. These were such, com- 
monly, as had not made a special pro- 
fession, and were not circumcised. 
They had seats in a separate part of 
the synagogue. Observe. — This dis- 
course of Paul, the first which he de- 
livered under his commission to the 
Gentiles, sets forth (1) God's covenant 
mercies to Israel, crowned by the ful- 
fillment of His gracious promises to 
send a Saviour, (vss. 17-25.) (2) His 
rejection by the Jews and His resur- 
rection by God, the Father, as abun- 
dantly proved, vss. 26-37. (3) The 
special application of these truths to 
them, with an earnest appeal for their 
reoeption of the Gospel as the only 
hope for salvation, vss. 38-42. 

17. Paul shows that his Christian 
faith is in perfect keeping with a know- 
ledge and acknowledgment of all God's 
peculiar mercies to Israel ; for Chris- 
tianity, (as he elsewhere shows in his 
Epistles,) is only the substance of 
which the Old Testament economy was 
the shadow. ^[ Chose — elected, as Abra- 
ham from the land of idolaters. ^[ Our 
fathers, he says, (mine as well as 
yours,) embracing all present, Jews 
and Gentiles, and thus he hints at tho 
doctrine which he afterwards insists 
upon, that all true believers in Christ 
arc the children of Abraham. Rom. 2 : 
29. % Exalted. Literally, Lifted them 
up — from their depression under Egyp- 
tian bondage, making them prosperous, 
numerous and powerful. Some under- 
21 



stand it, brought up to manhood, Isa. 
1:2. With an high arm, in exertion 
of His almighty power, as in the plaguos 
visited upon Pharaoh, and all the mira- 
cles for their release, Psalm 89 : 13. 

18. Suffered. Rather, the term is 
more probably, nurtured — tended them 
as a nurse. See Deut. 1 : 81. There 
is a difference in the reading, but 
either term gives a good and scriptu- 
ral sense. 

19. From the Exodus he passes to 
the wilderness journey, and thence 
rapidly to the entrance into Canaan — 
glances at the heads of the history. 

Seven nations. See Deut. 7:1; Josh. 
3 : 10. The Canaanites, Hittites, Am- 
orites, Girgashites, Jebusites, Hivites, 
Perizzites. Divided. Rather, Gave 
as an inheritance. *i[ Their land. It 
was made theirs by covenant before 
they entered on its possession. Ob- 
serve. — God's distinguishing goodness 
to Israel, "giving people for their 
life," (Isa. 43: 4.) 

20. After these things — the posses- 
sion of Canaan. ^[ About. Lit., after 
these things, as (about) four hundred and 
fifty years, which may mean, that after 
these things, which lasted about four 
hundrod and fifty years, He gave them 
judges. It was about this length of 
time from the call of Abraham to the 
occupation of Canaan. Some anoient 
readings connect the time with the for- 
mer clause, and make it relate to the 
possession of Canaan — "and from the 
call of Abraham to the occupation of 
the land was four hundred and fifty 
vears." The time is given in round 



242 



THE ACTS OF THE APOSTLES. 



[A. D. 44. 



/ 1 Sam. 8 : 5, 

?t££'w:n, 21 f And afterward they desired a king: and God gave 
Ho 8 >8 ]'3 a : n n! 6:1 * unto them Saul the son of Cis, a man of the tribe of Ben- 
Iffii'S jamin, by the space of forty years. 

5:3. 

i Ps. 89 : 20. 

ch. 7 f S'. 13 : u " unto them David to be their king; to whom also he gave 

JIaa. 11:1. 
Luke 1 : 32, 69. 
ch. 2 : 30. 
Kom. 1 : 3. 
m 2 Sam. 7:12. 
Ps. 132:11. 
n Matt. 1 : 21. 
Kom. 11:26. 
o Matt. 3 : 1. 
Luke 3 : 3. 
p Matt. 3 : 11. 
Mark 1 : 7. 
Luke 3 : 16. 
John 1 : 20, 27. 



22 And g when he had removed him, b he raised up 



testimony, and said, *I have found David the son of Jesse, 
k a man after mine own heart, which shall fulfill all my will. 

23 'Of this man's seed hath God according m to his 
promise raised unto Israel n a Saviour, Jesus : 

24 "When John had first preached before his coming 
the baptism of repentance to all the people of Israel. 

25 And as John fulfilled his course, he said, p Whom 



numbers, " about." Joseplius has the 
same calculation, making four hundred 
and forty-three years for the judges, 
including Samuel. This differs from 
the calculation in 1 Kings 6:1, but 
counting from Othniel to the death of 
Eli, we have three hundred and thirty- 
nine years, and then including their 
separate servitudes, one hundred and 
eleven years, we have four hundred 
and fifty years exactly. It is clear 
that Paul followod a chronology cur- 
rent among the Jews, and agreeing 
with the Book of Judges itself, and 
that adopted by Josephus. Tf Until 
Samuel. Samuel is here named as 
cloaing the series of judges, and also 
as " the prophet" who anointed their 
first king. " The judges" were per- 
sons specially raised up by God for 
great emergencies, to govern and de- 
liver the poople. Under Samuel the 
prophetic office and order was estab- 
lished, as an offset to the kingly office. 

21. Afterward. Lit., thence, from 
that point in the history — they desired 
— they asked for themselves. ^ Gave 
unto them^-jnst as truly as He "gave" 
the judges, (vs. 20,) yet in anger, 
Hos. 13 : 11.) Saul. Paul was 
also a Saul of the tribe of Benjamin. 
If Cis — Kish, in Hebrew. If Forty years. 
This term of his reign is not mention- 
ed in the Old Testament. Josephus, 
however, gives the same. — Ant. vi. t 
14, 9. 

22. Removed. 1 Sam. 31. He was 
removed by death, as a judgment for 
his disobedience, Raised up. This 
refers to the actual accession of David, 



including his selection and anointing 
in Saul's lifetime. He did not take 
the throne till after Saul's death, 1 
Sam. 16:12. Testimony. See 1 
Sam. 13 : 14; Ps. 89 : 20; 78 : 70- 
72, where this testimony is found to be 
the substance of several passages — a 
summary given purposely instead of 
the entire texts. Tf A man. Distin- 
guished from Saul, as, in his kingly 
office, a man of God's own choice, and 
obedient to His express directions. 

23. Seed. The promise to David 
was that he should always have a son 
to sit upon his throne. This was ful- 
filled in Jesus, who was of tho soed of 
David — the son of David. The Jews 
were then looking for the fulfillment 
of this promise. 1f Raised unto Israel. 
So the angels sang to the shepherds, 
" unto you is born tliis day in the city 
of David, a Saviour which is Christ the 
Lord." The name Jesus means "Sa- 
viour," Matt, 1 : 21. 

24. When John. Paul, in his brief 
recapitulation, notes the leading facts 
— and here glances at John's office in 
heralding ChriBt according to the 
prophecy of Malachi, that " Elias 
should first come," (Mai 4 : 5, 6,) and 
turn the hearts, &c. So he preached 
the baptism of repentance to all the peo- 
ple of Israel, calling them all to repent 
and to signify and profess their repent- 
ance by being baptized. If Before His 
coming. Literally, entrance — publicly 
upon His work. 

25. Fulfilled. Was about fulfilling, 
or finishing his course as Christ's fore- 
runner — near its close. It was just 



A. D. 44.] 



CHAP. XIII. 



243 



Luke 24 : 47. 
vs. 46. 
ch. 3 :26. 
r Luke 23: 34. 
ch. 3:17. 
1 Cor. 2:8. 
«vs. 14, 15. 
ch. 15:21. 



think ye that I am ? I am not he. But, behold, there , Matt . 10 
cometh one after me, whose shoes of his feet I am not 
worthy to loose. 

26 Men and brethren, children of the stock of Abraham, 
and whosoever among youfeareth G-od, q to you is the word 
of this salvation sent. IS^nt 

27 For they that dwell at Jerusalem, and their rulers, ^pM^t. 27:22. 
r because they knew him not, nor yet the voices of the ^ulUl) J?; It 
prophets 8 which are read every Sabbath day, t they have "ifu: 
fulfilled them in condemning him. In&u- 1 ^ 31 ' 

28 u And though they found no cause of death in him, w%] 9:28 ' 30 ' 
* yet desired they Pilate that he should be slain. MarkVVe 59 ' 

29 *And when they had fulfilled all that was written of ^llsl: 
him, z they took him down from the tree, and laid him in Dan% 5 : 3 k 
a sepulchre. a 



Ps. 22:16. 
Zech. 12 : 10. 



before his imprisonment ; and Christ's 
public, formal ministry commenced as 
John's ceased. The Jews acknow- 
ledged John as a prophet, and were 
therefore bound to admit his testi- 
mony. H Whom. See John 1 : 19-28. 

/ am not. This was his reply to 
their questioning. And hei*e the idea 
is that given by John, "I am not" — 
the one whc should come — " the comer" 
predicted, John 1 : 20. If But. See 
JSTotes on Matt. 3 : 11. 

26. Paul now declares to them their 
personal and special interest in the 
matter. This Gospel — the word (or 
doctrine,) of this salvation, is sent to 
you, Jews and Gentiles. This is "the 
glad tidings" which Paul preaches, 
(vs. 32.) It was sent "to the Jew 
first, and also to the Gentile." T Sent. 
Was sent forth from the beginning, 
and always intended to go abroad to 
all people, but especially, and first of 
all, to "the stock of Abraham." See 
ch. 3 : 26: "Unto you first, God hav- 
ing raised up His Son Jesus, hath sent 
Him to bless you," &c. 

27. For. This statement of facts is 
brought forward as the pi-oof that Je- 
sus was the promised Messiah, for in 
Him the prophecies had been fulfilled. 
He also shows the part which the Jew- 
ish people, even the rulers, (Sanhe- 
drim,) had taken in his death, Be- 
cause. Literally, having been ignorant 
of this one — Jesus. "For had they 



known it, they would not have cruci- 
fied the Lord of glory," (1 Cor. 2:8.) 
They ought to have known Him (how- 
ever,) as He was clearly set forth in 
their own prophetic Scriptures. Hence 
this ignorance was no excuse. It 
was rather an aggravation of their 
crime. Tf The voices. They were ignor- 
ant of the true sense of their own 
prophets, whose voices ( words ) were 
read every Sabbath day, (in their syna- 
gogues,) they have fulfilled them in con- 
demning Him. Literally, condemning 
[Him) they have fulfilled [them.) The 
reading of the Prophets as well as 
the Law, was the practice of the 
synagogues since the time of the Mac- 
cabees, or about one hundred years 
before Christ's coming, as if it had 
been so ordered in God's providence 
to give them warning of His speedy 
advent. See vs. 15. See Matt. 17 : 12. 

28. Though. Literally, having found 
(upon trial,) no cause of death — (law- 
ful accusation of death — legal charge 
of capital crime,) they desired, (asked 
for themselves, see vs. 21 ; ch. 3 : 13,) 
in the sense, however, of demanding. 
Seethe history, John 19: 15. \Slam 
— destroyed — made away with. Away 
with Him — crucify Him. 

29-30. And when they had fulfilled 
(brought to an end — consummated,) 
all the things which were written concern- 
ing Him, they took Him down. Paul 
brings together in the narrative what 



244 



THE ACTS OF THE APOSTLES. 



[A. D. 44. 



L^AIfauds: SO h Bat God raised him from the dead : 

n\i», ae, and ^ n( j ojjg was seen man y ^ a y S 0 f them which came 

ch M :"'3." 8 : 16, n P with him d from Gralilee to Jerusalem, 6 who are his 
dchf'iaif' 6 ' 7, witnesses unto the people. 

1 ? li^lnk 3^15, 32 And we declare unto you glad tidings, how that 
/aeu H : 'i5 and f the promise which was made unto the fathers, 
cL : 26:6 k2 " :18, 33 God hath fulfilled the same unto us their children, 
in that he hath raised up Jesus again ; as it is also written 
in the second psalm, g Thou art my Son, this day have I 
begotten thee. 

34 And as concerning that he raised him up from the 



Rom. 4 : 13. 
Gal. 3 ; 
o Ps. 2 
ileb. 1 
5:5. 



friends and foes together did, without 
stopping to make the distinct'on, else 
he refers here to the sealing of the se- 
pulchre by His enemies. His object 
is simply to give the leading events, 
so as to reach the conclusion of the 
matter. But. This is the vital 
point — the grand conclusive proof of 
His Messiahship. Though men cruci- 
fied Him, and sealed the sepulchre to 
keep Him there, " God raised Him from 
the dead" — from (from among,) the 
dead. 

81. Was seen. Here are the further 
facts which clearly proved His resur- 
rection. These facts are those upon 
■which the Christian Church has al- 
ways based its belief — facts abundant- 
ly proven — not mere theories, nor idle 
rumors, Many days. During forty 
days from the days after the Pentecost 
until the Passover, Luke 4 : 25 ; 18:4. 
^[ By those. He was seen by such as 
had been much in His company, all 
the way "from Galilee to Jerusalem," 
and they could not be mistaken. ^[ His 
witnesses. He appeals to these persons 
who had seen Him. They were yet 
living when Paul spoke. ^ Unto the 
people. This was not mere private tes- 
timony, and out of reach, at second- 
hand, but public and official, and ad- 
dressed to the people of Israel. 

32, 33. We declare. We, Paul and 
Barnabas, (on the basis of these facts, 
so fully attested,) declare unto you, &c, 
literally, we evangelize to you, (preach 
to you as the evangel, or glad tidings,) 
the promise made to the fathers — the pro- 
mise of Christ made to Abi*abam, and 
repeated to the fathers, Gal. 3 : 14-22, 



that this (promise) God hath fulfilled to 
their children, to us, having raised up Je- 
sus again (from the dead, vs. 34.) The 
great promise of the Messiah, which 
is found every where in the Old Testa- 
ment, God had fulfilled to the Jews of 
that day, the descendants of the pa- 
triarchs, in that He raised up Jesus again, 
(the noun of this verb means the res- 
urrection,) and thus proved Him to be 
the very Messiah long promised. He 
was "declared to be the Son of God 
with power by the resurrection from 
the dead." Rom. 1:4. *|f Second 
Psalm. This passage in the second 
Psalm is quoted as referring to the 
Messiah, and showing the Sonship of 
Christ, not only from His Divine na- 
ture, but from the Divine power, bear- 
ing testimony to His claim. His res- 
urrection is the crowning proof of His 
Messiahship. It was, therefore, that 
great fact which the Apostles were 
raised up to testify and proclaim, (ch. 
1 : 22.) In vss. 30 and 31, the Apostie 
urges the vital point of the resurrec- 
tion, and then vss. 32 and 33 makes this 
fact the basis of the glad tidings, as 
it is the crowning fulfillment of the 
promises to the fathers respecting the 
Messiah. This event also fulfills the pas- 
sage in the second Psalm. In vs. 84, he 
shows this event to be also a fulfill- 
ment of the prophecy in Isaiah 55 : 3. 
See 1 Peter 1 : 3. Christ was said 
by the Father to be begotten at the 
resurrection, as He was then, as God- 
man, raised up from all the power of 
death to an endless life. 

34. As concerning. Here he evi- 
dently dwells further upon this vital 



A. D 44 J 



CHAP. XIII. 



245 



dead, now no more to return to corruption, he said on this 
wise, h I will give you the sure f mercies of David. 

35 Wherefore he saith also in another psalm, i Thou 
shalt not suffer thine Holy One to see corruption. 

36 For David, || after he had served his own generation 
by the will of G-od, k fell on sleep, and was laid unto his 
fathers, and saw corruption : 

37 Bat he, whom G-od raised again, saw no corrup- 
tion. 



7i lea. 55 : 3. 
t Gr, TU OOiCC, 
holy, or, just 
things : which 
word the LXX, 
both in the 
place of Isa. 55 : 
3, and in many 
others, used for 
that which is iu 
the Hebrew, 
mercies. 
iPs.l6:10. 
ch. 2:31. 
II Or, after he 
had in his own, 
age served the 
will of God. 
VS. 22. 
Ps. 78 : 72. 
k 1 Kings 2 : 10. 



matter of the resurrection as per- 
manent, and he shows how it had been 
predicted and promised in the language 
of Isaiah, promising to David a son to 
sit upon his throne forever, (Christ,) 
as the sure (faithful and holy) mercies 
of David, or the holy promises to David 
which are sure of accomplishment. IfA^o 
more. It was a resurrection that 
would be forever, and put him forever 
cut of the reach of death and its con- 
sequent corruption. Panl to the He- 
brews dwells on this — "Thou art a 
Priest forever." Heb. 7 : 17, 25 ; Ps. 
110 : 4. "He ever liveth." This 
crowns our hope for eternity. % On 
this wise — thus. See 2 Samuel 7 : 8- 
16'. 

85. Wherefore also— according to which 
pledge of Christ's endless life. Here 
Paul refers, on this point of Christ's 
living forever, to another promise re- 
ferring to the Messiah — that He should 
not be left to see corruption in the 
grave. So in the Hebrews, he shows 
that as a High Priest, He was appoint- 
ed not according to the law of a car- 
nal commandment, but according to 
the power of an endless life. ( Heb. 
7: 16.) See also Peter's similar use 
of this passage to show that it could 
not refer to David and must refer to 
Christ. Ch. 2:25-31. See Notes. % In 
another Psalm. (Ps. 16:10.) The ex- 
act agreement of Peter and Paul in 
their exposition of this passage, though 
in different circumstances and connec- 
tions, is accounted for by their plenary 
inspiration. The Jews admitted that all 
these Old Testament prophecies rela- 
ted to the Messiah, until after Christ 
came, and then, when they were used 
21* 



by Christians against them, they sought 
to apply them to others than Christ. 

36. For. This passage refers not 
to David, but to Jesus. ^ Served. 
David served his own generation ( in 
which he lived,) and no farther, be- 
cause he was arrested by death. ^ By 
the will of God. He accomplished for 
his own generation (to which he be- 
longed, and to which he was confined 
by his mortality,) his allotted work; 
his work, as prescribed by God ; and 
then ( because he was not above the 
power of death and the grave,) he fell 
asleep. See ch. 7 : 60. See 1 Kings 
2 : 10. The death of the good is thus 
spoken of in both Testaments. ^Was 
laid. Literally, was added unto his fath- 
ers — according to the Old Testament 
expression, "was gathered to his fath- 
ers." This phrase in the Old Testa- 
ment plainly recognizes the existence of 
the soul in a future state. Even Geseni- 
us in his Lexicon, shows that it is distin- 
guished from deith and burial, as in 
Gen. 25 : 8, &c. It is used without 
respect to burial in the same vault, 
and evidently refers to something be- 
yond the sameness of locality in the 
grave, Saw corruption. While his 
soul was gathered to his fathers, Abra- 
ham, Isaac and Jacob, his body saw 
(experienced ) corruption — underwent 
the common decay and putrefaction of 
the grave. This fact (and Peter has 
added, "his grave is with us to this 
day,") proves that the prophecy Avas 
not fulfilled in David, but looked for- 
ward to a greater than he. See ch. 
2 : 29. 

37. But lie. This Jesus, who was 
thus raised up from the dead, (vss. 33, 



24G 



THE ACTS OF THE APOSTLES. 



[A. D. 44. 



I Jer. 31 : 34. 
Dau. 9 : 24. 
Luke 24 : 47. 
1 John 2 : 12. 
m Isa. 53 : 11. 
Roui. 3 : 28, and 
8:3. 

Heb. 7 : 19. 



38 If Be it known unto you therefore, men and brethren, 
that 1 through this man is preached unto you the forgive- 
ness of sins : 

39 And m by him all that believe are justified from all 
things, from which ye could not be justified by the law of 
Moses. 

40 Beware therefore, lest that come upon you, which is 
spoken of in n the prophets ; 



34,) was reserved from the power of 
the grave, and saw no corruption — did 
not undergo the process of decay in 
the grave, but before coming under its 
power He was raised up. 

38. Be it known. Paul here applies 
these Gospel facts to his hearers, and 
shows them the personal interest they 
have in the person and work of Christ. 
He preaches to them the free forgive- 
ness of sins through (by means of) this 
one — Jesus. ^ Is preached — is an- 
nounced, (as a message.) Free for- 
giveness in His name — by virtue of 
His mediatorial work — who was cruci- 
fied at Jerusalem and raised from the 
dead — the promised Messiah. If The 
forgiveness. This they should have 
been led to expect from their Old Tes- 
tament Scriptures, Isa. 55 ; Ezek. 18 ; 
Zech. 3 : 4. Thus these facts were 
of the highest practical moment to 
them. 

39. By Him. Literally, and from 
all things from which ye were not able to 
be justified by the law of Moses, every 
one who believes is justified. The read- 
ing is not " from all the things from 
which ye could not, &c," as though it 
was only a certain class of offenses, 
such as the law of Moses could not 
reach, from the guilt of which Christ 
could give justification; but in (through, 
by) Him, (by virtue of His work, and 
by union with Him, ) every one who 
believes is justified from all things, 
from which ye could not be justified 
by the law of Moses. It proclaims 
the entire justification from every sin, 
which is brought by Jesus Christ ; and 
declares that the Mosaic law could not 
justify from all things — that is (ac- 
cording to the Greek idiom,) could not 
justify from any thing. " For it is not 
possible," as Paul says in the He- 



brews, " that the blood of bulls and of 
goats could take away sins," Heb. 10 : 4. 
This is also the great doctrine of Paul's 
epistle to the Romans and to the Gala- 
tians. "For what the law could not do, 
in that it was weak through the flesh, 
(that is, on account of our fallen na- 
ture, and not by any defects of its 
own,) God sending His own Son, &c." 
Rom. 8:3; Gal. 3 : 11. Observe— 

(1) Sin is not only forgiven by Christ, 
but justification is secured to us, by 
which we are accounted righteous. 

(2) The law cannot justify, for by the 
law is the knowledge of sin. " The 
blood of Jesus Christ, His Son, cleans- 
eth us from all sin." 1 John 1 • 7. 

40. Beware. Literally, See to it. 
This message of salvation implies de- 
struction to those who reject or neglect 
it. These are the two halves of Christ's 
ministry — to believers, salvation — to 
unbelievers, their own chosen destruc- 
tion. Here, therefore, He gives the 
warning. ^ Therefore. Because Christ 
is such a Saviour from sin and death, 
beware, for "how shall ye escape if 
ye neglect so great salvation, &c." The 
grace brought to us in the Gcspel, 
makes the perdition of despisers more 
severe. This warning had been spo- 
ken of in the prophets — in the book of 
the prophets — in the prophetical por- 
tion of the sacred Scriptures. It had 
been uttered by the prophet Habak- 
kuk (1:5,) as a prediction of the 
judgments which were to come upon 
their nation in the destruction of their 
temple, about twenty years before the 
Babylonish captivity. And now Paul 
repeats it as about to be fulfilled again 
and more fully, in the destruction of 
their temple by the Romans, after 
about twenty-five years. In the pro- 
phecy as uttered by Habakkuk, the 



A. D. 44 ] 



CHAP. XIII. 



247 



41 Behold, ye despisers, and wonder, and perish; for I work a 
work in your days, a work which ye shall in no wise believe, though 
a man declare it unto you. 

42 And when the Jews were gone out of the synagogue, the 
G-entiles besought that these words might be preached to 

them f the next sabbath. 

43 Now when the congregation was broken up, many f^utwltn. 
of the Jews and religious proselytes followed Paul and och . n:2 3,and 
Barnabas: who, speaking to them, 0 persuaded them to ^, !n< 
continue in p the grace of Grod. fS&XiS 



doctrine had first been stated as here. 
" The just shall live by faith.'" 

41. Behold, &c. This does not pre- 
cisely follow the language of the pro- 
phet, but refers to it and gives the 
purport of it, as substantially appli- 
cable to their case. It is only a re- 
peated fulfillment of the prophecy, 
according to the analogy of God's 
dealings in different ages, going on to 
be more and more fully verified, as it 
draws nearer to that full and final ac- 
complishment of all the promises and 
threatenings by which every prophetic 
word shall be exhausted. See Alford. 

Despisers. Paul uses here the Greek 
version, with which they were familiar, 
because it sufficiently suited his pur- 
pose, and he spake under the Divine 
inspiration authorizing the use of it 
in these terni3. ^Wonder. Be amazed 
at the destruction with which God 
suddenly visits His enemies. T[ Perish. 
Be overwhelmed with the swift coming 
punishment. ^ For I work a work (of 
summary vengeance,) in your days — a 
work which ye shall in nowise believe, 
thowjh one declare it unto you. They 
would not believe in the coming deso- 
lation, though it should be so plainly 
and personally told them. So our 
Lord declares, "As in the days of 
Noah, &c." Matt. 24 : 38. 

42. The effect of Paul's discourse is 
here stated. It was another specimen 
case. As with Sergius Paulus and 
Ely mas at Paphos, the Jew rejects, 
and the Gentile receives the salvation. 
Even if, according to late critics, the 
terms "Jews and Gentiles," are to be 



omitted in this verse, this is still the 
result, as appears from the following 
verses. The Gentiles were Gentile 
proselytes. ^ They besought that these 
words (these doctrines,) might be preach- 
ed unto them the next Sabbath. The 
doctrine of faith in Christ, as the way 
of salvation, would put the Gentiles 
on a footing with the Jews, and would 
thus nituraliy interest them in having 
it repeated. \ Next. Literally, be- 
tween — and by some understood as be- 
tween the Sabbaths, or intervening days 
of worship. But the usage of the 
Greek authorizes the sense of our 
version. See vs. 44. Observe. — 
When the Gospel takes any proper hold 
upon the heart, there is a desire 
awakened for its repetition. How 
pleasant to Christian ministers to be 
entreated to preach the Gospel again 
and again. 

43. The congregation. Literally, 
when the synagogue was broken up. 
The former verse may read, "and 
when they (Paul and Barnabas,) were 
going out, &c, they (the congregation) 
besought them, &c." This verse would 
then refer to a further step in the his- 
tory. Many, both of the Jews and 
of the Gentile proselytes, showed their 
earnest interest in their teaching by 
following them on their way from the 
synagogue, Who (Paul and Bar- 
nabas,) speaking to them, persuaded 
them to continue (to abide — continue 
steadfastly,) in the grace of God — to 
hold fast to the Gospel of grace which 
they had heard and received with joy ; 
and not be moved by the derisions of 
the opposing Jews. 



248 



THE ACTS OF THE APOSTLES. 



[A. D. 44. 



44 T And the next sabbath day came almost the whole city 
together to hear the word of G-od. 

45 But when the Jews saw the multitudes, they were 
iSCili filled with envy, and q spake against those things which 
rMatt°io:6. were spoken by Paul, contradicting and blaspheming. 
vs.' 26- 26 ' 46 Then Paul and Barnabas waxed bold, and said, r It 

f ex.' 32*16. was necessary that the word of Grod should first have been 
is e a ut 55 3 : 2 5. 21 ' spoken to you : but 8 seeing ye put it from you, and judge 
watt. 21:43. yourselves unworthy of everlasting life, lo, *we turn to the 



Rom. 10.19. 
t ch. ] 

28:18, 



*ch.l8:6,and Q eU tileS. 



44. The next Sabbath. According 
to the request in vs. 42, Paul and Bar- 
nabas consented to preach to them 
again, and the result was wonderful. 
The great mass of the population was 
moved, and convened in the synagogue 
and around it, both Jews and Gentile 
proselytes — to hear the word of God 
— the Gospel message, as already 
preached to them. Observe. — The 
simplicity of the Apostles' preaching. 
They narrated the story of the cross 

— expounded the prophecies in the 
light of the Gospel history, and press- 
ed upon the hearers their momentous 
and personal interest in the matter. 

45. The multitudes. It was the sight 
of the Gentiles crowding to their house 
of prayer to receive this Gospel, which 
offended the Jews. They said that the 
effect must be to put the Gentiles on a 
level with them, and lose to them their 
ancient prerogative as the chosen peo- 
ple of God. See Rom. 11. f Envy 

— emulation — party feeling. Their 
Jewish pride was wounded, that the 
Gentiles were admitted to an equality 
with themselves, and that they were 
eagerly availing themselves of the 
privilege. So it had been predicted : 
"I will provoke you to jealousy by 
them that are no (covenant) people, 
and by a foolish nation I will anger 
you," Hos. 2:23; Rom. 10: 19. % Spake 
against — contradicted. They disputed 
this interpretation and application of 
their Scriptures, if not the facts them- 
selves. And this they did in a spirit of 
wicked opposition — contradicting not 
only, but also blaspheming — reviling 



Paul and Barnabas, and profanely 
denying Christ as the Messiah. 

46. Waxed bold. Rather, Speaking 
out freely, said. The effect of this de- 
cided rejection of the Gospel by the 
Jews was to jrive it more fully to the 
Gentiles. " The fall of them is the 
riches of the world," Rom. 10 : 17- 
21 ; 11 : 12. " It was ?iecessary," 
(according to the Divine plan and di- 
rection, Luke 24 : 47.) The terms 
are more forcibly arranged in the 
Greek — " Unto you it was necessary that 
the word of God first be spoken, but seeing 
(since) you thrust it away from you, and 
judge (sentence) yourselves (as) not 
worthy of the eternal life." They, by 
their conduct, passed sentence upon 
themselves, as unfit to have the eternal 
life offered in the Gospel. Sinners 
who reject Christ, cut themselves off 
from His salvation. If any man love 
not so lovely a being as the Lord 
Jesus Christ, he makes himself ana- 
thema — condemns and curses himself 
— denies to himself the only hope of 
life eternal, and Eternal Justice can 
only say, let him be anathema ! % Lo 
we turn. This is their open, formal 
advertisement, that because of the 
Jews having openly rejected the offered 
salvation, they (in accordance with 
their commission) were turning — would 
now turn to the Gentiles, yet not so as 
to finally abandon the Jews. They 
were charged to preach to the Jew 
first, but this only on their way to the 
Gentiles, (lit., the nations,) to whom 
they were expressly commissioned, 
while they would yet repeat the Gospel 



A. D. 44.] 



CHAP. XIII. 



249 



47 For so hath the Lord commanded us, saying, u I 42 :6, and 
have set thee to be a light of the Gentiles, that thou Luke2:32 - 
shouldest be for salvation unto the ends of the earth. 

48 And when the Gentiles heard this, they were glad xch- 2:47< 
and glorified the word of the Lord: x and as many as were jfifcllg* 
ordained to eternal life believed. 

49 And the word of the Lord was published throughout all the 
region. 

50 But the Jews stirred up the devout and honourable women, 



to the Jews elsewhere. A new "Is- 
rael" and the true Israel, succeeded to 
the former. 

47. For so— for such — to this effect, 
is their Divine authority for going to 
the Gentiles, no matter though the 
Jews should rage, f Commanded. 
Isa. 49 : 6. f / have set Thee, (the 
Messiah, as Simeon applied the pro- 
phecy in the temple, Luke 23 : 32.) 
So Jesus said of Himself, " I am the 
light of the world," (John 8 : 12,) and 
He said also to His people, <; Ye are 
the light of the world," (Matt. 5 : 14.) 
So in Isaiah, "the Servant of God" is 
to be understood of the whole body of 
Christ, the Head and the members. 

A light of the Gentiles, &c. This was 
the express call of Saul at his conver- 
sion, " For he is a chosen vessel unto 
me, to bear my name before the Gen- 
tiles and kings, and the children of 
Isra ," ch. 9:15. He was the Apos- 
tle ,. c the Gentiles. 

48. Were glad. The message was 
" glad tidings" to them, and to whom- 
soever the Gospel comes as glad 
tidings, to them it is "the Gospel," 
with all its benefits. If Glorified the 
word — praised, put honor upon the 
Gospel message, in contrast with the 
Jews as a class, who " contradicted it 
ivith blasphemy." ^f And as mint/ as 
ivere ordained to eternal life — (not or- 
dained themselves, nor disposed them- 
selves, nor were inclined, but) — were 
purposely and positively appointed unto 
eternal life. The term means, arranged, 
ordered, disposed, (not in the sense of 
self-inclination, but of being ordained 
by a power from without. ) Here the 
ordination is such as issues in their 
believing, and it must be the Divine or- 



dination every where spoken of in 
Scripture. Believers are spoken of as 
"elect," they are "predestinated" — 
"foreordained." And it is clearly 
taught as a fact, however it be account- 
ed for, that only such as are ordained 
to eternal life do believe. Observe. — 
While the Jews adjudged themselves 
unworthy of the eternal life freely pro- 
claimed in the Gospel, " as many as 
were ordained to eternal life," in God's 
eternal purpose and plan, believed. 
Observe. — (1) This only accounts for 
their believing while others blasphemed. 
It was due solely to God's distinguish- 
ing grace, which chose them. (2) 
These were ordained to be believing 
and faithful men, and "to go and bring 
forth fruit," (John 15:16.) There is no 
plan for electing any man, except for 
electing him unto obedience, and faith, 
and holiness. (3) A man may inquire 
of himself about his election, by ask- 
ing whether this salvation from sin, to 
which God's people are chosen, is go- 
ing on within him — whether Jesus, who 
is Saviour, is Jesus (Saviour) to him 
in deed and in truth, saving him daily 
from sin. (4) It is no mere accident 
that any believe, or that some believe 
and others do not. It is the fruit of 
Divine love in the counsels of eternity, 
that any are led to embrace Christ. 

49. The word of the Lord — as before, 
the Gospel of Christ — ivas published — 
was conveyed — circulated throughout 
all the region of Pisidia, in the neigh- 
borhood of Antioch. This was done 
by the converts as well as by Paul and 
Barnabas. 

50. The devout (lit., worshiping — i. e., 
the Gentiles, who were, more or less, 
proselytes of the Jewish religion,) and 



250 



THE ACTS OF THE APOSTLES. 



[A. D. 45. 



1,3 and the chief men of the city, and y raised persecution against 
Paul and Barnabas, and expelled them out of their coasts. 
10:14. 5| z But they shook off the dust of their feet against 
e 5 - them, and came unto Iconium. 

; 5 ^ 12 - 52 And the disciples a were filled with joy, anl with the 
»■ " Holy Ghost. 



honorable — those of genteel rank in the 
city. Women had much influence both 
for and against Christianity, ch. 16 : 
14; 17 : 2; Phil. 4 : 3 ; 1 Cor. 7: 16. 
Their prejudices were appealed to, and 
they were doubtless zealous for then- 
new religion. ^ Chief men. Literally, 
First n en — of highest rank, of the same 
circle probably with the women just 
named. The men were gained more 
easily through the influence of the 
women, who were stirred up — incited 
by incendiary appeals. Thus they 
raised a persecution, and succeeded in 
exciting a fiei'ce outbreak against Paul 
and Barnabas, and expel ed them, [put 
them out, ) thrust them out with more or 
less violence, out of their coasts — bor- 
ders, confines. So the Jews had treated 
our Lord at Nazareth, (Luke 4: 29.) 

51. Shook off. This was according to 
our Lord's direction to the seventy, 
Matt. 10 : 14. It expressed the utter 
rejection of those who thus rejected 
the Gospel of Christ. They signified 
by this symbolical act the entire rid- 
dance they would have of such wicked 
rejecters of Christ, that they would 
own no fellowship with them, and 
would not allow even the dust of their 
city to remain on their feet. This ex- 
pressed somewhat like washing the 
hands of a wicked deed, or shaking 
the raiment. ^ Against them — for a 
testimony against them, Luke 9 : 5. 
^ Iconium. A famous city forty-five 
miles southeast of Antioch, at the foot 
of Mount Taurus, and the capital of 
Lycaonia, according to Strabo. It is 
now called Koniyeh, and has about 
thirty thousand inhabitants. 

52. The Disciples — at Antioch, not- 
withstanding all this opposition of evil 
men aud the consequent departure of 
their teachers, were filled with joy (bj the 
special Divine energy,) and with the 
Holy Ghost, {joy of, or joy in the Holy 
Ghost,) supernatural elevation of mind ; 



I and perhaps also with miraculous gifts. 
Note. — ( 1 ) The preaching of the cross is 
to them that perish foolishness, but to 
them that are saved, it is the power of 
God. (2) The power of the Gospel 
often appeared in the early Church, 
filling the souls of the Disciples with 
triumphant and pious joy in the midst 
of adversities. (3) The communion of 
saints and of the Holy Ghost was more 
than a compensation for the loss of 
mere natural communion. (4) We find 
the Sabbath observance all along no- 
ted, as not abrogated, vss. 14, 42 ; ch. 
13: 27,44; 16: 13; 17:2; 18:4. 

CHAPTER XIV. 

This chapter continues the narrative 
of this first missionary journe} 7 , as ex- 
tended into Asia Minor — their perse- 
cutions and flight from place to place, 
preaching the Gospel at Iconium, Ly- 
caonia, Lystra, Derbe, — their return 
— organizing Churches where they 
had preached — and their arrival again 
at Antioch in Syria, with their report 
of their mission to the Church which 
sent them. 

This report shows that as the result 
of this tour a farther step has been 
taken in the progress of the kingdom 
of Christ — a step which they designate 
as the opening or the door or eaith 
unto the Gentiles by God, vs. 27. 
Prior to this tour, the converts from 
the Gentiles had been chiefly prose- 
lytes to Judaism. But now the con- 
verts were for the most part from gross 
idolatry. The Jews still persecute the 
missionaries. At Lystra we shall see 
the first outbreak of the riotous perse- 
cutions from which they so much suf- 
fered in after times, and we shall note 
also their mode of argument with 
ignorant idolaters. All along is ful- 
filled our Lord's forewarning, John 
16:2. See Rom. 9:3. 



A. D. 44.] 



chap. xiv. 



251 



CHAPTER XIV. 

1 And it came to pass in Iconiuni, that they went both together 
into the synagogue of the Jews, and so spake, that a great multitude 
both of the Jews and also of the Greeks believed. 

2 But the unbelieving Jews stirred up the Gentiles, and made 
their minds evil affected against the brethren. 

3 Long time therefore abode they speaking boldly in 

the Lord, "which gave testimony unto the word of his Heb*?* 6120 ' 
grace, and granted signs and wonders to be done by their 
hands. 



1. Both together. Though Paul was 
so prominent, they are mentioned as 
laboring together. Our Lord sent the 
seventy, two and two, and amidst such 
oppositions their joint testimony was 
needed. They were yet availing them- 
selves of the Jewish synagogues for 
access to the people. So spake. 
Literally, thus, so that. In such a 
manner, as that this was the result. 
Not as though their speaking had any 
power in itself to convert the hearers, 
but this was the result which was also 
appropriate to their mode of preaching. 
They so spake the truth in Christ — the 
earnest conviction and feeling of their 
own souls, and the appeals and warn- 
ings of the Gospel — as that the fitting 
result was the believing of so many 
and of such. Observe. — (1) Perse- 
cution bound these ministers together 
and increased their power. (2) Though 
God uses human means, He blesses 
only the truth ; and only the earnest, 
faithful, fitting presentation of the 
truth in Christ can properly expect a 
blessing. (3) Yet God does not so 
bind Himself to the means, as always 
to give faithful ministers a number of 
converts in exact proportion to their 
faithfulness. (4) How often " a great 
multitude'''' are brought to salvation 
where no other means are used than 
have been long employed without any 
visible effect. John 3:8. \ Greeks. 
Though the Jews had reviled in Anti- 
och of Pisidia, and would revile here 
al?o, yet this persevering and faithful 
preaching was blessed, and both Jews 
and Gentiles were gathered in. These 
were Gentiles, who may or may not 



have been proselytes, since we know 
from the classics that the heathen 
( Greeks ) attended the synagogues. 
Observe. — What encouragement is 
here to perseverance in Christian du- 
ty, and especially in ministerial labors, 
having long patience for the blessing, 
if not in one place yet in another. See 
vs. 3. Jas. 5 : 7, 8. 

2. Unbelieving Jews. These were 
vexed doubtless by the factthat so many 
of their own people believed. They stir- 
red up {excited and embittered) the minds 
of the Gentiles. Literally, (the nations, 
not the same term as " Greeks," in 
vs. 1.) The term " made evil affected,^ 
means literally, made bad, evil, hostile. 
This they did, doubtless, by exciting 
their prejudices and misrepresenting 
the kingdom of Christ, as at Antioch 
with the Gentile women, ch. 13 : 50. 
This verse may be regarded as a pa- 
renthesis. 

3. Long time therefore. Long time 
accordingly. This verse connects with 
vs. 1, or it may be understood as con- 
necting with vss. 1 and 2. Because of 
this success, (vs. 1,) and this opposition, 
(vs. 2,) in all the circumstances — they 
abode — spent (the time,) speaking bold- 
ly — using freedom of speech — not daunt- 
ed by the opposition, and trusting in 
(upon) the Lord. It was their reliance 
on Christ, and their conscientious, 
earnest service of Him, as well as His 
miracles wrought by them, which gave 
them so much courage. \ Which gave. 
That is, who (the Lord Jesus Christ) 
testified (or gave testimony,) to the word 
of His grace-to His gracious message de- 
livered by them, f And granted — rath- 



252 



THE ACTS OF THE APOSTLES. 



[A. D. 44. 



4 But the multitude of the city was divided : and part 
6ch.i3:3. ^eld with the Jews, and part with the b apostles. 

5 And when there was an assault made both of the 
c 2 Tim. 3: n. Q- en til e s, and also of the Jews with their rulers, c to use 

them despitefully, and to stone them, 
d Matt. 10:23. q They were ware of it, and d ned unto Lystra and 

Derbe, cities of Lycaonia, and unto the region that lieth 
round about. 



er, granting — by granting that signs 
and wonders be done by their hands. 
Thus the Lord testified by giving them 
the power, instrumentally, of working 
miracles. See Heb. 2:2, "God also 
bearing them witness both with 
signs and wonders." •[[ Signs. This is 
one of the four terms used commonly 
in the New Testament for miracles, 
which are signs, i. e. of the Divine 
presence. ^ Wonders— prodigies. Such 
wondrous works as could not be 
wrought by human power. 

4. But the multitude. The populace, 
who were Gentiles, was divided, (in a 
schism, as the term is, ) and some were 
with the Jews, (who, as a class, were 
opposers) and others with the Apostles — 
that is, with the Apostles as a class, 
as much as to say, some took sides with 
the Jewish interest, and some with 
the Apostles. Though Barnabas is 
no where called an Apostle, they may 
be spoken of here together by this 
term in the sense of missionaries — 
persons sent, commissioned, as the 
term means. Our Lord himself in 
this sense is called "the Apostle of 
our profession." Heb. 3:1. 

5. An assault. Not an actual out- 
break, as would seem, but a determin- 
ed attempt or impulse, involving both 
Gentiles and Jews, in concert with the 
rulers of the Jews, who had taken 
such a leading part in the persecution 
and crucifixion of Christ — not here of 
course the Sanhedrim, but the rulers 
of the synagogues and elders of the 
people, consisting of the heads of fam- 
ilies and elders, which the Jews always 
recognized according to their ancient 
constitution; or, as some suppose, the 
magistrates of the town, who were 
Roman officials, and whose business 



it was rather to keep the peace ; or 
most probably both Jewish and Gen- 
tile dignitaries, ^ To use them despite- 
fully — to load them with insult, and to 
stone them — as the ultimate intent of 
putting them out of the way. The 
Jews may have urged this as they ac- 
cused the missionaries of blasphemy. 
Paul says, " Once was I stoned," which 
is the instance at Lystra, recorded in 
vs. 19. Here he escaped, else it would 
have been twice. 

6. Ware of it. This may mean when 
they had considered it, see ch. 12 : 12, 
or when they understood it — what was 
going on. ^ Fled, as before, and ac- 
cording to the Divine direction. Christ 
said to His seventy missionaries, "If 
they persecute you in one city, flee to 
another"— (Matt. 10 : 23,)— so that 
their usefulness might not be needlessly 
cut short by an untimely death which 
could be avoided. 1[ Lystra and JDerbe. 
Unto the cities of Lycaonia, [viz.) Lys- 
tra and Derbe. The former was prob- 
ably twenty miles south of Iconium, 
and Derbe east of this about the same 
distance. Their exact sites are not 
positively identified. There are ruins 
of about forty Christian churches on 
the north side of the Black Mountain, 
at a place called by the Turks " the 
thousand and one churches," which 
the most recent travelers take to be 
the site of one or other of these cities. 
The fugitive missionaries went not only 
to these two cities, but to their vicin- 
ities — - t( the region that lieth round 
about." ^ And there — throughout that 
part of the province of Lycaonia, they 
preached the Gospel. Literally, they 
were evangelizing — proclaiming the good 
news, occupying thus some length of 
time. 



A. D. 44.] 



CHAP. XIV. 



253 



7 And there they preached the gospel. 

8 ^[ e And there sat a certain man at Lystra, impotent ech - 3:2 - 
in his feet, being a cripple from his mother's woinb, who 
never had walked : 

9 The same heard Paul speak ; who stedfastly beholding 

him, and f perceiving that he had faith to be healed, SSftSS 

10 Said with a lond voice, g Stand upright on thy feet. 9 Jsa - 35:6 - 
And he leaped and walked. 

11 And when the people saw what Pan! had done, they lifted up 



8. At Lystra the missionaries en- 
countered the grossest supertitions and 
idolatries of the heathen. It was evi- 
dently a wild, uncultivated district, sit- 
ting in the region and, shadow of death. 
A certain man at Lystra, impotent in 
his feet, sat (probably in the forum 
or market-place, or temple-gate, ch. 
3:1, as is still the custom at the 
East.) a cripple from his mother's womb ; 
and to lay stress upon the fact that he 
wa3 born so, and hence regai'ded as 
incurable — it is added, who never walk- 
ed. Observe. — The crippled and 
blind from birth, who were numerous 
at the East, were impressive pictures 
of our native depravity and disability. 
To heal such was confessed to be a 
Divine operation. 

9. The same. Literally, this one (the 
cripple,) was listening as Paul discours- 
ed — who (Paul) gazing at him, (fixing 
his eyes intently upon him,) see ch. 13 : 
9, note — seeing that he possesses faith of 
being healed — that is, such faith as our 
Lord called for when he asked the 
blind man, Matt. 9 : 28, "Believe ye that 
I am able to do this?" or Martha, 
"Believest thou this," John 11; or 
the impotent man at the pool of Be- 
thesda, " Wilt thou be made whole," 
(John 5 : 6,) and when He said, 
" According to thy faith be it unto 
thee." Observe. — Our Lord never 
complained of men's excessive confi- 
dence or extravagant expectation, but 
only of their fearfulness and doubts, 
(Matt. 8 : 26.) And so His ministers, 
who are missionaries like Him to the 
wretched and lost, will not discourage 
any such confidence. He never be- 
trays any trust reposed in Him, and 
whoever is seen to have a faith of be- 
ing healed by Christ's nower and grace 

22 



as proclaimed in the Gospel, will sure- 
ly find healing and salvation. The 
faith is already the gift of God. (Eph. 
2:8.) Faith in Christ will show 
itself in the conduct. It wor/cs, &c. 
^Said with a loud voice, above the tone in 
which he was before speaking, probably 
to call public attention to the miracle. 
These wondrous works were not done 
in a corner, like the tricks of jugglers, 
but were open, and invited attention 
and examination. *[[ Stand upright. 
Though the Apostle makes here no 
mention of the name of Christ as that 
by which the miracle was wrought, 
such a recognition is implied in the 
previous clause, where the faith of be- 
ing healed was a faith in Christ, whom 
the missionaries preached as the only 
name by which healing could be given. 
Tf Upright — straight. It was at once a 
perfect cure, and in this it was distin- 
guished from all medical cui'es, which 
at best must be very slow and gradual. 
If Leaped andioalked. Literally, sprang 
up and walked about with all freedom, 
and in perfect use of his limbs. He who 
never had walked, leaped — springing up 
in a single leap, from his life-long disa- 
bility, and walked about as if he never 
was crippled. Probably like the sim- 
ilar case at the temple gate, under Pe- 
ter and John, he walked, and leaped, 
and praised God. Observe. — It was 
probably on his first visit to Lystra that 
Timothy was converted, since on Paul's 
second visit, a year or two after, (ch. 
16 : 1,) he found him already a Chris- 
tian. 

11. The people. The crowds, (the 
promiscuous multitude,) seeing what 
Paid had done, (healing the crip- 
ple) lifted up their voice (shouted out) 
in Lycaonic, (language,) which is sup- 



254 



THE ACTS OF THE APOSTLES. 



[A. D. 45. 



^ h 6. S:10, and their voices, saying in the speech of Lycaonia ; h The gods 
are come down to us in the likeness of men. 
12 And they called Barnabas, Jupiter; and Paul, Mercurius, 
because he was the chief speaker. 

13 Then the priest of Jupiter, which was before their 
<Dan. 2.-4G. c ity, brought oxen and garlands unto the gates, *and 

would have done sacrifice with the people. 

14 Which when the apostles, Barnabas and Paul, heard 



posed to have been a corrupt Greek. 
This fact of their shouting in their 
rude dialect is mentioned as showing 
that the missionaries could not have 
understood the people, nor have known 
what they proposed to do till they were 
ready with the sacrifice, Tf The gods. 
Tne heathen believed that their divin- 
ities, as Jupiter, Mercury, &c, some- 
times visited the earth, and the people 
of this district had a tradition that 
these two gods, Jupiter and Mercury, 
wandered in the neighboring province 
of Phrygia and visited men, who en- 
tertained them. It was, therefore, only 
a heathen way of expressing the convic- 
tion that their miraculous work was su- 
pernatural. Observe. — (l)That which 
was a superstitious belief in Lycaonia 
became a blessed reality in Bethlehem. 
(2) Such a tradition expressed the 
longiugs of the human mind after a 
personal manifestation of God ; and it 
was the trace of a prevailing belief 
that God would come down to us in 
the likeness of man. (3) The Lycaonic 
being the native language and the 
Greek an acquired tongue, they nat- 
urally give expression to their pro- 
found amazement in the former. 

12. Jupiter. This god was woi*ship- 
ed among the heathen as the supreme 
leader and head of the gods. Barna- 
bas may have had this name because 
of some advantage in personal appear- 
ance, as Paul declares of himself that 
his own bodily presence was accounted 
weak. (2 Cor. 10: 1, 10.) Paul— 
Mercurius. A reason is here given for 
this distinction," because he was the chief 
speaker," or led in discourse. Mercury 
was worshiped as the god of elo- 
quence, and he was the attendant of 
Jupiter as spokesman, and small and | 
slender in form. | 



13. Then. At once those heathen 
proceed to pay superstitious homage to 
the missionaries, whom they took to be 
gods. ^ The priest of Jupiter. Jupi- 
ter is here spoken of as before their city. 
So it was customary to locate their 
gods where their temples stood. And 
so it was Jupiter " Propylus," or be- 
fore the gates, Jupiter Capitolinus, &c. 
f Brought oxen, &c. — Bullocks, and gar- 
lands (wreaths of flowers) to adorn the 
victims, altars, priests, &c. ^[ To the 
gates, perhaps of the city where the tem- 
ple stood, and whither they would natu • 
rally resort to do sacrifice. Some have 
supposed it to be the gates of the 
house in which the missionaries were 
then sojourning. But that would rath- 
er have been spoken of as the gate, 
than the gates. And it would seem 
from the next verse that the missiona- 
ries were not present, and the prepa- 
ration may have been making at the 
city gates, and at the heathen temple 
of Jupiter, possibly with the view of 
bringing the missionaries thither. Ob- 
serve. — Such is the idolatrous practice 
of the Romish religion, offering sacri- 
fice to the Virgin Mary, and paying 
divine powers to the Pope. We learn 
here what these Apostolic men would 
have thought and said of such idola- 
trous rites. ^ Would. The terms 
read, wished to sacrifice, and the words 
with the people, (crowds) are connected 
more directly with the former clause, 
meaning simply that the people ac- 
companied, or joined in the matter. 

14. The Apostles. Clemens Alexan- 
drinus twice calls Barnabas an Apos- 
tle, but elsewhere the " Apostolic Bar- 
nabas," adding, " for he was one of 
the seventy, and a fellow laborer with 
Paul." This shows the sense in which 

I he called him an Apo3tle. See vs. 4 



A. D. 45.] 



CHAP. XIV. 



of, *they rent their clothes, and ran in among the people, 
crying out, 

15 And saying, Sirs, ! why do ye these things? m TTe 
also are men of like passions with you, and preach unto 
you that ye should turn from B these vanities 0 unto the 
living God, p which made heaven, and earth, and the sea, 
and all things that are therein : 

16 q Who in times past suffered all nations to walk in 
their own ways. 

17 r Nevertheless he left not himself without witness, in 
that he did good, and "gave us rain from heaven, and 
fruitful seasons, filling our hearts with food and gladness. 



255 

k Matt. 26 : 65. 
Ich. 10:26. 
m James 5: 17. 
Rev. 19 ■ 10. 
n 1 Sam. 12: 21 
1 Kings 16 : 13. 
Jer. 14:22. 
Amos 2 : 4. 
1 Cor. 8 : 4. 

0 1 Thess. 1:9. 
p Gen. 1 : 1. 
Ps. 33 : 6, and 
146:6. 

Rev. 14: 7. 
q Ps. 81: 12. 
ch. 17:30. 

1 Pet. 4:3. 
rch. 17:27. 
Eom. 1 : 20. 
s Lev. 26 : 4. 
Deut, 11 : 14, 
and 28 : 12. 
Job 5 : 10. 

Ps. 65 : 10, <fe 68 : 
9. and 147; 8. 
Jer. 14:22. 
Matt. 5 : 45. 



and note. They had not been aware 
of what was doing, but when they heard, 
probably by the report of some one 
who had seen these preparations at 
the gates — they rent their clothes. 
Among Orientals this is a common 
mode of expressing grief or abhor- 
rence, as at blasphemy. Matt. 26 : 65. 
The Jews rent their garments from the 
neck down in front toward the waist. 
*l Ran in. Sprang in among the crowd. 
It may read, they rushed forth into the 
croivd. 

15. Of like passio?is. They pro- 
tested vehemently against such an idol- 
atrous act, declaring that it was utter- 
ly without reason — that they, instead 
of beiug gods, as they supposed, were 
also (like themselves) men of like feel- 
ings, of the same nature as they, the 
same human infirmities, mortal, &c. 

And preach. Literally, evangelizing 
you — proclaiming to you as glad ti- 
dings, to tarn. The Gospel command 
to repentance is full of grace and love, 
and is to be received as glad tidings, 
because it calls us to turn from all 
that is vain, and false, and ruinous, to 
God, the source of all good, These 
vanities, these emptinesses, nullities. So 
the Hebrews called the idol gods of 
the heathen "nonentities," and Jeho- 
vah they called He, a living personal 
being. \ The living God, in contrast 
with these lifeless idols. The idols 
were powerless to help or save. (See 
Isaiah 41:9.) Jehovah is the Crea- 
tor of the universe, and is the only 
proper object of religious worship. 



Observe. — Arguing with the heathen, 
Paul reasons first from great principles 
of natural religion, and thus, as Gro- 
tius has remarked, he sets an exam- 
ple to missionaries among the heathen 
to adapt their reasonings to their hear- 
ers. (See at Athens, ch. 17:24, &c.) 

16. Who — Jehovah — in times _past. 
Lit., In generations gone by, permitted 
all the nations (Gentiles) to xcalk in 
their own ways; i. e., left them alone 
to their natural blindness, because, as 
Paul shows in the Romans, (1 : 23,) 
they deserted Him. God never sanc- 
tioned the natural depravities of the 
heathen, but He suffered them to go 
on without a written revelation, and 
without the special restraints of His 
published law. Paul elsewhere says, 
"The times of this ignorance God 
winked at," ch. 17 : 80, in this sense. 

17. Nevertheless. Although, indeed, 
they had no excuse for not knowing 
God, as Paul has clearly shown in 
Rom 1 : 19, &c. lie left not himself 
unwitnessed — untestified to. "For the 
invisible things of God from the crea- 
tion of the world are clearly seen, be- 
ing understood by the things that are 
made, even his eternal power and God- 
head, so that they are without excuse." 
Rom. 1 : 20. If In that He did good. 
Lit., Doing good, in His common provi- 
dential bounties, and particularly giv- 
ing ns rains from heaven. As we learn 
from Strabo that there was the great- 
est scarcity of water in that district, 
rains were held as special instances of 
Divine favor. The more correct read- 



256 THE ACTS OF THE APOSTLES. [A. D. 45. 



18 And with these sayings scarce restrained they the people, that 
they had not done sacrifice unto them. 
tch.i3:45. |9 4 And there came thither certain Jews from 
2TiS r 3*ii\ 25 ' Antioch and Iconium, who persuaded the people, u and 
having stoned Paul, drew him out of the city, supposing 
he had been dead. 

20 Howbeit, as the disciples stood round about him, he rose up, 
and came into the city : and the next day he departed with Barnabas 
to Derbe. 

21 And when they had preached the gospel to that city, 



ing is, " giving you," &c. Fruitful 
— fruit-bearing seasons, filling (our) your 
hearts with food and gladness. Observe. 
— Even to the heathen the common 
bounties of God's hand ought to be the 
sufficient proofs of His existence, and 
ought to win to the acknowledgment of 
Him. What must be thought of those 
in Christian lands, who enjoy all these 
mercies, and all the means of grace, 
and yet in effect deny the very being of 
God — "without God in the world." 

18. And with these sayings. Lit., 
Saying these things they scarcely — with 
difficulty — restrained the crowds that 
they did not sacrifice to them. There 
was no synagogue at Lystra, and the 
people were given up to superstitions. 

19. They came thither. Lit., Came 
upon (them,) with hostile intent — 
Jews. The Jews, in every instance 
except two, stirred up the persecutions 
whioh Paul suffered. These Jews came 
from Antioch and Iconium, and were 
probably some of those very persecu- 
tors who lately drove them out of those 
cities. Of course, they gave exagger- 
ated accounts of all that had occurred 
with them, and crowds of cities are 
moved commonly by what is done in 
other cities, to do likewise. \ Who 
persuaded the people — the croicds — the 
populace ; and having stoned Paul. 
The Jews probably accused them of 
blasphemy against the heathen gods 
whom they called " vanities" — nonen- 
tities, and by such arts as they had 
found successful in their own cities, 
they were allowed to stone him, the 
heathen joining them. ^ Brew him. 
Rather, dragged him violently out of the 
city. The Greeks sometimes dragged 



the bodies of criminals through the 
streets and cast them out of the city, 
as unworthy of burial. This was done 
to Paul as the leader. This is the in- 
stance to which he refers, " Once was 
I stoned," 2 Cor. 11 : 25 ; 2 Tim. 3 : 
11. Observe. — How fickle is the pop- 
ular feeling, and how unreliable in the 
cause of Christ. How heathen treach- 
ery, that would one moment almost 
deify the missionary, may the next 
moment be led to put him to death, 
as with the martyi*ed missionaries at 
Cawnpore ! 

20. Howbeit — but. "Persecuted 
but not forsaken, cast down but not 
destroyed." The disciples, the converts 
at Lystra, having stood round about him, 
— lit., having encircled him, (as he was 
cast out for dead,) anxious to sec what 
was his condition, and to bury him if 
he were indeed dead. ^ lie rose ap, 
some think by miraculous restoration, 
and this would seem necessary, at 
least, to account for his so promptly 
returning to the city and the next day 
going on his journey. It has been 
suggested that this may have been the 
time of Paul's trance, (2 Cor. 12 : 1-4.) 
^ With Barnabas. Barnabas escaped, 
not by any wicked compromise, else 
Paul would not so at once have joined 
him in the mission again, To Berbe. 
See vs. 6, note. A recent traveler, 
Hamilton, has found the site, as he 
thinks, at a place called Bivle, east of 
Caraman, and Lj^stra at Ben Bir Kil- 
isseh, on the direct road from Derbe 
to Iconium. 

21. Preached. Lit., Evangelized — ■ 
published the good news. <[ Taught. 
Lit., Biscipled. This is the term used in 



A. D. 45.] 



CHAP. XIV. 



257 



2 and fhad taught many, they returned again to Lystra, TG*""aJ :19 ' 
and to Iconium, and Antioch, lu%?™ y 

22 Confirming the souls of the disciples, and J exhorting Indis- il' 
thern to continue in the faith, and that z we must through and*"^*! 38 ' 
much tribulation enter into the kingdom of Grod. koml'i*' 29 ' 

23 And when they had a ordained them elders in every Ual':u u ' 12 ' 
church, and had prayed with fasting, they commended aTit - 1:5 - 
them to the Lord, on whom they believed. 



our Lord's commission, Matt. 28: 19, 
" Teach all nations" — " Make disciples 
of all nations, baptizing them." This, 
of course, refers to gathering them into 
a Church, as a body of professing dis- 
ciples. If Returned — turned back. Their 
labors in Derbe are only spoken of in 
the general, and probably few persecu- 
tions befell them there. Tf Lystra, &c. 
The wonder is that after such severe 
hostilities had sprung up against them 
in these cities of Pisidia, they should 
have returned thither so soon. It is a 
striking coincidence that Paul, in re- 
ferring to his sufferings, mentions only 
these three cities and not Derbe, (2 
Tim. 3 : 11,) though elsewhere Derbe 
and Lystra are mentioned by him to- 
gether. The reason is, that in Derbe 
he seems not to have encountered 
persecution, as in the other named 
cities. Observe. — Derbe was the ex- 
treme limit eastward of Paul's first 
missionary journey. 

22. Confirming — strengthening, as 
only spiritual instruction and Christian 
consolation could strengthen their 
souls. The reference is not to any re- 
ligious rite, but to the doctrine and 
exhortation which follow. Their in- 
terest in these newly gathered Church- 
es led them to face all the dangers of 
a return thither, in order to fortify 
them against discouragements or temp- 
tations to give up their faith, ^f They 
exhorted them to continue — to abide 
in — the Gospel faith, which they had 
lately professed ; and they also exhort- 
ed them that through many tribulations 
it is necessary (according to the Divine i 
plan) that we enter into the kingdom of 
God. This is a doctrine applicable to 
all ages of the Church, and agrees with 
the Apostle's vision, (Rev. 7 : 14,) ! 
22* 



" These are they who came out of the 
great tribulation." As these had en- 
tered the visible kingdom, the Church 
on earth, the reference here must be 
to the invisible kingdom in heaven. 

23. Ordained them. Ordained to (or 
for) them — the Churches. These Ap- 
ostolic missionaries not only gathered 
the disciples into separate bands for 
the enjoyment of the ordinances, but 
they took care to furnish them a reg- 
ular Church organization, by the or- 
daining of elders in every Church. 
The term here used means originally, 
to vote by stretching out the hand, and 
so some of the Reformed commentators, 
as Erasmus and Beza, render it "cre- 
ated by votes." But the word came 
to be used for any kind of appoint- 
ment, ch. 10: 41. And here, as it is 
plainly the act of the Apostles, it 
could not have been their voting that is 
here referred to. Much less is there any 
ground for Jerome's rendering, "when 
they had laid hands on elders." Al- 
ford has taken the right view. " The 
Apostles ordained the presbyters whom 
the Churches elected." This was the 
mode, ch. G : 2-6 ; see 2 Cor. 8 : 19, where 
this word is used. Tf Elders — presbyters. 
This term is used in the New Testa- 
ment in the same sense as the term for 
bishops, see ch. 20 : 17, 28 ; Tit. 1 : 5, 7 ; 
1 Peter 5 : 1, 2, and is applied to teach- 
ing elders, whom we call ministers, or 
bishops of single Churches, and also 
to ruling elders, whose office it is to 
rule in the Church with the minister or 
pastor, and not to teach. That there 
I were these two classes of elders in the 
Primitive Church, is plain from 1 Tim. 
5 : 17. Here also, it would seem that 
both classes arc meant. These apostol- 
i ic missionaries wished to organize these 



258 



THE ACTS OF THE APOSTLES. 



[A. D. 45 



24 And after they had passed throughout Pisidia ; they came to 
Pamphylia. 

25 And when they had preached the word in Perga, they went 

down into Attalia : 
6 ck. 13 = 1,3. 26 And thence sailed to Antioch, b from whence they 
ecu. 15U0. k a( j ]3 een c recommended to the grace of God for the work 

which they fulfilled. 

27 And when they were come, and had gathered the 
inhuif.' 12 ' church together, d they rehearsed all that God had done 



Churches regularly, and leave them in 
charge of the officers necessary for 
their oversight, instruction and gov- 
ernment. This is also intimated by 
the record that there were several of 
these elders ordained in every Church. 
See Titus 1 : 5. The Presbyterian 
Church is so called because it has sev- 
eral elders, or presbyters, in every 
Church. One called minister, bishop, 
pastor, who teaches, and also rules, 
with a body of ruling elders, and these 
also are called elders, as those who rule, 
but do not labor in word and doctrine. 
Accordingly in the Church at Philippi, 
(Phil. 1 : 1,) we find bishops (more than 
one) spoken of, as over that Church ; 
and the deacons also are named. It 
may be that deacons were also included 
in the officers appointed by these mis- 
sionaries, and that the elders only are 
named as comprehending the chief offi- 
cers. But the elders were of leading 
importance in the organizing of Church- 
es, as it was their function to rule, (but 
not that of deacons) and while elders 
generally are spoken of, (bishops) both 
classes of them, as both classes were 
rulers in the Church, may fairly be 
meant. ^[ Prayed with fasting — -fastings, 
on these successive occasions. This was 
customaiy at such solemn seasons ; as at 
the commissioning of these Apostolic 
missionaries by the Church of Antioch, 
13 : 3. It was also every way natural 
and appropriate. Accordingly, with 
these solemn services they commended 
them — the Churches — in sacred trust 
to the Lord (Jesus,) on whom they (the 
Churches,) (had) believed. It was in 
profession of this believing on Christ 
that these bodies of disciples were now 
gathered into regular Church organi- 



zations, and furnished with a regular 
ministry. 

24. Passed through. They traversed 
this province of Pisidia from Antioch 
(north) to Pamphylia (south,) and 
preached the word, discoursed, in Per- 
ga, where they seem to have passed 
through on their way without stopping 
there to preach. They went down (still 
passing southward) to Attalia, which 
lay about sixteen miles off, on the sea- 
coast, in Pamphylia, near the mouth 
of the river Catarrachtes, and west of 
the river Cestus, up which they had 
sailed to Perga when they came from 
Cyprus. This port was built by Atta- 
lus Philadelphus, about 150 B. C, and 
was a town of some business note. 

26. Sailed — sailed off to Antioch, (in 
Syria, ) from whence they had been com- 
mended, — committed, given up — to the 
grace of God unto (for) the work, (with a 
view to the work,) which they fulfilled, 
filled up, completed. These Apostolic 
missionaries had been sent out by the 
Church at Antioch, on this particular 
mission. In view of this work, they 
had been solemnly commended, in- 
trusted (with prayer and fasting) to the 
grace of God, (whom they served,) 
see ch. 13 : 3, and this work they had 
filled up, and accordingly they now 
return to make their report to the 
Church at Antioch, whose missionaries 
they were. 

27. Come — having arrived, and as- 
sembled the Church, (the Church-mem- 
bership of Antioch,) in a great mis- 
sionary meeting, they rehearsed (told 
over) how great things God had done 
with (to or for) them, or wrought with 
them, as instruments, in the conversion 
of so many souls, " the greater things" 



A. D. 45.] 



CHAP. XV. 



259 



with them, and how he had e opened the door of faith unto *c 
the Gentiles. £° 
28 And there they abode long time with the disciples. 



than the miracles even of Christ, (John 
14 : 12,) which it was promised that 
the Apostles and those who believed 
on Christ should do. ^ Had opened. 
And how (or that) he had opened to the 
Gentiles (the nations) a door of faith — 
had given them admittance to the Gos- 
pel and its blessings, so that they were 
no longer excluded, but brought in to 
a level with the covenant people; and 
even to be engrafted on that stock 
from which the Jews would be cut off. 
Observe. — This was a further step 
than had yet been taken in the mis- 
sionary work. Previously the Gentile 
converts had been proselytes chiefly. 
Now they were degraded idolaters — 
heathen. 

28. A long time. Supposing, as is 
generally held, that they started out 
late in A. D. 45, and that the Synod 
at Jerusalem was convened in A. D. 
50, we may assign about two years to 
this missionary journey, (see ch. 12 : 
25 ; 13 : 3,) and about as long a time 
to this abode in Antioch with the dis- 
ciples, as returned missionaries, who 
now resumed their work as prophets 
and teachers, (ch. 13 : 1,) in this 
Mother Church of Gentile Christen- 
dom. Here they could further in- 
struct this parent Church of the Gen- 
tiles — that is, the whole membership 
at Antioch, in the universality of the 
Church, as against Jewish exclusive- 
ness ; and in the world wide plans that 
were to be set on foot for the ingath- 
ering of the nations. And the glorious 
successes of their mission to the idola- 
trous cities of the West, would give 
them great power under God with the 
people. 

CHAPTER XV. 

\ 24. Further Progress op the 
Church — Internal developments 
— First Apostolic Synod — Paul's 
third visit to Jerusalem. A.D. 50. 
Ch. 15 : 1-35. 

This chapter records another con- 



troversy arising out of Judaism, which 
results in a further progress of the 
truth. The great event of the age, the 
reception of the Gentiles to the Church 
starts a question of great moment. 
It was clearly enough to be understood 
from the Old Testament Scriptures, 
that the Gentiles were to be gathered 
in. But the Jews had thought at first 
that they were to come in through the 
Jewish door, by being first made pros- 
elytes to Judaism. The events at Ce- 
sarea and at Antioch in Syria, had 
fixed that point in favor of the free 
admission of Gentiles, without the in- 
tervention of Judaism. Yet the Jew- 
ish prejudice cleaved to the idea of 
some exclusive privilege of theirs. 
At least it was argued that the Mosaic 
institutions were permanent, as they 
were of Divine authority, and therefore 
that they must be still binding upon 
Jews and Gentiles. This was pressed, 
therefore, by the Judaizers, upon the 
Gentile converts at Antioch, and con- 
tinued to trouble the Church at large, 
even after it was authoritatively set- 
tled by the Synod's decrees at Jeru- 
salem, as recorded in this chapter. 
Paul's Epistles to the Eomans, and Gal- 
atians, and Hebrews, show how long 
and obstinate was this perversion in 
the Church, as it was insisted on and 
zealously propagated by Judaiziug 
teachers. 

Here occurs also a development of 
the Church polity — the pattern and 
warrant for Courts of Review and 
Control in the Christian Church. 
The peace and order of the Church 
were secured by the authoritative ac- 
tion of this Synod, settling a question 
of great moment, and sending down to 
the Churches their Soyfiara or decrees. 

We have seen that in the Primitive 
Apostolical Church there was ( besides 
the Apostleship, which was extraor- 
dinary and without succession,) 1. The 
parity of the Ministry — the presby- 
ter, or bishop, being the pastor of a 
single Church. 2. The co-operation 



260 



THE ACTS OF THE APOSTLES. 



[A. D. 50. 



CHAPTER XV. 
a Gai. 2:12. ^ And a certain men which came down from Judea 
v S J °5 m7:22 ' taught the brethren, and said, b Except ye be circumcised 
Phii. 5 3 : : 2 2. 0 after the manner of Moses, ye cannot be saved. 
etn'nao. 16 ' 2 When therefore Paul and Barnabas had no small 
Lev. 12:3. dissension and disputation with them, they determined that 
a Gai. 2:1. d p au i anc [ Barnabas, and certain other of them, should go 
up to Jerusalem unto the apostles and elders about this question. 



of the Ruling Eldership in the gov- 
ernment of tlie Church. 3. Courts 
of Review and Control. 4. A bench 
of Deacons to distribute the alms of 
the Chui-ch, but not to rule nor to 
preach. 

1. Certain men. Paul refers to these 
in Gal. 2:4, as "false brethren una- 
wares brought in," &c. They came 
down from Judea, Jewish in all their 
pretensions and prejudices ; probably 
most, if not all, Jerusalem Jews, and 
falsely representing themselves as com- 
missioned by the Apostles at Jerusalem. 
"They seemed to be somewhat," Paul 
says, Gal. 2 : 6. They taught; the verb, 
implying that it was not a single or 
casual teaching, but habitual and for- 
mal. The brethren — the Gentile con- 
verts of Antioch. ^ Except. This is 
given as the doctrine they taught — 
the substance of what they said. 
^ Circumcised. This stands for the 
observance of the Mosaic ceremonial, 
as it was the initiatory rite of that sys- 
tem. (Gal. 5:3.) TT After the manner. 
According to the custom, ordinance of 
Moses. This observance of the Mo- 
saic rites they held to be indispensable. 
They do not say that this was of itself 
saving ; but that without it, whatever 
else ye do, ye cannot be saved. If they 
could no longer hold that it was indis- 
pensable to admission into the Messi- 
ah's kingdon, they held that it was 
requisite as a completion or ratifica- 
tion of baptism. Circumcision, held 
to in this light, was a profession of 
being bound to an observance of the 
whole ritual law, and subverted the 
doctrine of justification bv faith in 
Christ, (Gal. 3 : 18 ; Rom. 4)4.) They 
could not hold this without "falling 
from grace," that is, from the doctrine 



of salvation by grace, as distinct from 
the works of the law. (Gal. 5:4.) 

2. Dissension. Then, (on account 
of this false teaching, ) a no small party- 
quarrel and discussion arising to Paul 
and Barnabas with them. These re- 
turned missionaries were they who 
had just been out organizing Church- 
es among the Gentiles, on the princi- 
ple of freedom from the binding obli- 
gation of the Mosaic observances ; and 
they were therefore attacked in violent 
terms. Paul referring to the contro- 
versy, says, " To whom we gave place 
by subjection, no, not for an hour," 
Gal. 2:5. They determined — that 
is, the brethren, (vs. 1,) the members 
of the Church at Antioch appointed that 
Paul and Barnabas, and certain (some) 
others of them, (of the opponents, or 
simply of the officers or members of 
the Church.) It would seem from Gal. 
2 : 1-3, that Titus was one of the del- 
egation, and that was "in order (as 
Alford suggests,) to give an example 
of a Gentile convert of the uncircum- 
cision endowed with the gifts of the 
Holy Ghost." Though Paul speaks 
of having gone up "by revelation," 
(Gal. 2:2,) this is no way inconsist- 
ent with his going, also, by the ap- 
pointment of the Church, for they are 
also said to have been sent out as 
missionaries, both by the Church and 
by the Holy Ghost, ch. 13 : 3, 4. 
\ The Apostles and Elders. The dele- 
gates went up to Jerusalem for a for- 
mal settlement of this vexed question. 
The Apostles there represented the 
Church at large, ch. 8 : 1. But, ac- 
cording to the system of Church 
government already established, the 
Elders, or local rulers of the Church at 
Jerusalem, sat with them in the formal 



A. D. 50 ] 



CHAP. XV. 



261 



3 And e being brougut on their way by the church, ic°™iKn. 
they passed through Phenice and Samaria, f declaring the / cll - 14:27 - 
conversion of the Gentiles : and they caused great joy unto 

all the brethren. 

4 And when they were come to Jerusalem, they were 
received of the church, and of the apostles and elders, and 

g they declared all things that God had done with them. S^uiar, ana 

5 But there || rose up certain of the sect of the Phari- fo r % ose up> 
sees which believed, saying, h That it was needful to circum- lllt^ e J' 
cise them, and to command them to keep the law of Moses. h vs - lm 

6 *|f And the apostles and elders came together for to consider of 
this matter. 



decision of this (question) dispute. 
Observe. — It was to the Apostles and 
Elders, as having the authority in the 
Church, and not to the brethren, that 
these delegates were sent. 

3. And — they then being sent forward 
by the Church — that is, being attended 
on their way for some distance, (as a 
mark of respect and indorsement of 
their mission,) either by the officers, 
or by so many of the members as could 
conveniently escort them, (see Romans 
15 : 21; 1 Cor. 16 : 6, 11 ; 2 Cor. 1 : 
16,) they passed [leisurely) through Phe- 
nice (Phenicia) on the xMediterranean 
coast, and (the province of) Samaria 
— both lying on their route to Jerusa- 
lem. The Phenician and Samaritan 
converts would not be so prejudiced 
against the Gentiles, as they had not 
been brought up in the bitter jealous- 
ies of the Pharisees. The Christian 
Church in Phenicia had been planted 
probably at Tyre and Sidon, ch. 11 : 
19. Chi'ist had wrought miracles in 
that vicinity, (Matt 15 : 21,) and in 
Samaria our Lord had preached, and 
Philip had labored and planted the 
Gospel, John 4:5; ch. 8:5. Here 
these commissioners to the Synod 
journeyed along, declaring [narrating, 
in detail,) the conversion of the Gentiles 
to God. And they caused [made) great 
joy unto all the brelhren^-all the con- 
verts there, by this report of God's 
doings. (1) The conversion of other 
souls is always the source of great joy 
to the true people of God. (2) Only 
the grace of God can make such breth- 
ren and friends of strangers. 



4. And, having arrived at Jerusalem, 
they were (cordially) received of (by) 
the Church — publicly and officially 
recognized as a delegation sent by 
" the Church" of Antioch. And they 
were thus favorably and formally re- 
ceived by the Apostles and Eiders at 
Jerusalem, to whom they were sent, 
ys. 2. And they declared — reported, of- 
ficially in public, how great things God 
had done with them — His wonderful 
dealings with them in planting so many 
Gentile Churches by their instrumen- 
tality. These facts were most impor- 
tant to be made known for the settle- 
ment of this question. 

5. But. Here Luke narrates what 
occurred at the giving in of the report. 
Immediately there rose up (from the 
assembly) some of those from the sect of 
the Pharisees, which believed. Some who 
were probably distinguished Pharisees, 
yet belonging to the Church, the body 
of professed believers. The early con- 
verts from Judaism naturally brought 
with them into the Church some of 
their Jewish notions and prejudices, 
as here ; saying that it is necessary to cir- 
cumcise them, (the Gentile converts, vs. 
3,) &c. This was the position taken 
by the Judaizing teachers from Jeru- 
salem, (vs. 1 ) They did not dispute 
the authority of Paul and Barnabas, 
nor the conversion of the Gentiles ; 
only they insisted on this conformity 
with the Mosaic ritual, claiming that 
the Gentiles should come into the 
Church through the door of Judaism. 

6. Accordingly the Apostles and El- 
ders came together (literally, were as- 



262 



THE ACTS OF THE APOSTLES. 



[A. D. 50 



7 And when there had been much disputing, Peter rose 
and'iR : i2?' U P> an d said unto them, ^len and brethren, ye know how 
that a good while ago God made choice among us, that the 
Gentiles by my mouth should hear the word of the gospel, and 
believe. 



sembled ) to see concerning this matter. 
Literally, this word, (or doctrine or 
report.) The question was now formal- 
ly brought up by the motion of these 
Pharisaic believers, vs. 5. And the 
Apostles and Elders who (vs. 4,) had 
publicly received the delegation and 
heard their general report, now con- 
vened for the express purpose of at- 
tending to this question, submitted by 
the Christian Pharisees. This was the 
object of the delegation. Some have 
regarded this public action as incon- 
sistent with Paul's statement, Gal. 2 : 
9, and have therefore supposed that 
another visit must be referred to there. 
But it would seem that Paul had also 
these private conferences with "the 
pillars," Peter, James and John, so as 
thus to conciliate them to his views by 
a fuller statement and argument than 
would be heard at first in the Synod. 
See Gal. 2 : 2, 6. The Apostles are 
spoken of as having equal rank, and 
their charge was universal, and not 
confined to one Church only. Matt. 
28:19; 2 Cor. 11:28. "Of course 
they are no more to be reckoned in the 
order of bishops of a particular Chui-ch 
than the pretorian prefects of old in 
the rank of governors of one city or 
province." — Spanheim. ^Elders. "In 
the Apostles' age, (says Spanheim,) 
there were presbyteries, or colleges of 
bishops or presbyters, in every Chui*ch, 
who had the administration and gui- 
dance thereof ordinarily, of which 
presbyters some gave themselves more 
to the word and doctrine, (1 Tim. 5 : 
17,) others to government and disci- 
pline. Rom. 12:8; 1 Cor. 12:28." 
Of the Apostles, Peter, James, John 
and Paul were present, perhaps others ; 
besides those Apostolical preachers, 
Barnabas, Judas, surnamed Barsabas, 
Silas, (vs. 22,) and Titus, Gal. 2: 2. 
It would seem also that the Church 
members were admitted to the delib- 



erations of this council or Synod. Ac- 
cordingly, in vs. 12, " the multitude" 
is spoken of, and in vs. 22, the final 
action taken by the Synod is in the 
name of the whole Church, and with 
their sanction — the Synod acting au- 
thoritatively, but with the Church, 
that is, as representatives of the whole 
Church. Observe. — It was a conven- 
tion of Apostles and Elders — not of the 
whole membership — and it was the 
Synod who (vs. 2, 22, 23,) acted, and 
with them agreed the body of believers. 

7. Much disputation arising, on both 
sides, in which it would seem from vs. 
12 the private members were involved, 
though not forming any part of the 
official council. Peter rising up, said 
unto them, &c. This is the last in- 
stance in which Peter appears in the 
history, and here he takes a prominent 
part in the discussion, not from any 
official primacy of his, of which there 
is no trace in the sacred Scriptures, 
but from the part he had taken in 
opening the door of admission to the 
Gentiles. To this important fact there- 
fore he here refers. ^[ A good while ago. 
Literally, from ancient ages, which he 
calls " at the beginning. " See ch. 1 1 : 1 5, 
where he gave an explanation of this 
matter some ten years before this. 
He probably refers to the vision which 
God gave him at Joppa to show the 
free reception of the Gentiles to the 
Church, and the admission of Corne- 
lius at Cesarea, without circumcision. 
Lightfoot thinks the reference is still 
farther back to the promise of " the 
keys." Matt. 10 : 19. But the keys 
there promised to Peter, were given 
to the Apostles (the eleven) together. 
God chose out from among us, (Apostles) 
that the Gentiles (as a class) should 
hear the word of the Gospel by my mouth, 
and believe. This providential arrange- 
ment and choice of instrumental agen- 
cy was God's work, as well as the 



A. D. 50.] 



CHAP. XV. 



2G3 



8 And God, k which knoweth the hearts, bare them *J C *™- 28:9 
witness, giving them the Holy Ghost, even as he did lch - l0 - u - 
unto us; 

9 m And put no difference between us and them, n puri- ^c^To'is.Vs, 



fying their hearts by faith 



1 Cor. 1 : 2. 



10 Now therefore why tempt ye God, °to put a yoke * Pet 



Matt. 23 : 4. 
Gal. 5 : 1. 



upon the neck of the disciples, which neither our fathers 
nor we were able to bear ? 

11 But p we believe that through the grace of the Lord ip h om 2: 3 8; 24 
Jesus Christ we shall be saved, even as they. 



Titus 2:11, 
:4, 5. 



Gospel itself, and the result of their 
preaching was as much comprehended 
in the plan of God, as the agency 
itself, or the message. Peter was he 
who was specially chosen to open the 
door to the Gentiles; yet not without 
the approval of the rest, whom he now 
reminds of the circumstances. 

8. Peter means now to argue from 
the gracious results of this preaching 
the Gospel to the Gentiles, that God 
had settled the question now before 
them, putting His own seal upon the 
free admission of the Gentiles to the 
kingdom. God, which, knoweth the 
hearts, (literally, the heart-knoiver, ch. 
1 : 24,) and who therefore looks not 
on the outward distinctions of Jew or 
Gentile, but hath concluded all under 
sin. Bare them witness — bare witness 
to them (the Gentiles) as His chosen 
people, giving to them the Holy Ghost, 
even as lie did unto us. His argument 
is "that God had settled the whole 
question of the equality of Jews and 
Gentiles as subjects of His kingdom, 
by actually making them equally sub- 
jects of His grace." 

9. And put no difference — did not 
discriminate between us (Jews) and 
them, ( Gentiles,) both being on an 
equality in this respect, purifying their 
hearts in a spiritual circumcision, Rom. 
2 : 29, taking away all their native 
impurity by faith, and not by ceremo- 
nial observances — by faith in the blood 
of Jesus Christ, (and not of beasts,) 
which cleanseth us from all sin. (1 
John 1 : 7.) 

10. Now therefore — after such proof 
from God's actual testimony in His 
dealings, that He does not discard 



the Gentiles because of their nonper- 
formance of Judaic rites — why tempt 
ye God — that is, why do ye put Him 
to the test by trying His forbearance, 
and thus provoke Him, (Heb. 3:8, 9,) 
so as toput a yoke upon the neck of the 
Disciples, called in Gal, 5:1, "the 
yoke of bondage." This, as we learn 
from the Epistle of Paul to the Gala- 
tians, was the yoke of the law imposed 
upon the conscience as a ground of 
justification — the yoke of salvation by 
works, instead of by faith — including 
the ritual observances, which were so 
burdensome to their fathers and to 
themselves. Gal. 2 : 8. This was an 
appeal to their own consciences, that 
salvation could not be had by the law. 

11. But — so far from deeming it 
right to impose such burdensome con- 
ditions upon the Gentile brethren — we, 
that is, the Apostles and Jewish con- 
verts — believe to be saved — fully expect 
to be saved — through the grace of the 
Lord Jesus Christ, in distinction from 
legal conditions ; therefore of grace and 
not of debt. (Rom. 4: 4, 5.) Both Jews 
and Gentiles must be saved in the 
same way, by the same only Saviour : 
" Even we ourselves who are Jews 
originally, having embraced the faith 
of Christ, are most certainly persuaded 
that not by circumcision or other rites 
of the Mosaic law, but by the gracious 
reconciliation of us to God, we shall 
obtain eternal salvation purchased by 
the sacrifice of the death of Christ." 
Gal. 2 : 14, 15, 16.— Du Veil. f Even 
as they (the Gentiles.) Literally, ac- 
cording to the same manner as they. 
Peter argues that such an imposition 
upon the Gentiles was inconsistent with 



2G4 THE ACTS OF THE APOSTLES. [A. I). 50. 

12 *|f Then all the multitude kept silence, and gave audience to 
Barnabas and Paul declaring what miracles and wonders 

q ch. u:27. q. 0( j jj a( j q wr0U ght among the Gentiles by them. 

roh.i2;n. 13 «j]"And after they had held their peace, r James 
answered, saying, Men and brethren, hearken unto me : 

* vs - 7, 14 s Simeon hath declared how God at the first did visit 

the Gentiles, to take out of them a people for his name. 



the belief and hope of the converted 
Jews themselves. They could not rest 
in the law for salvation. Why then 
enforce the law, with its badge of cir- 
cumcision, upon these Gentiles ? 

12. After this argument and appeal 
of Peter, all the multitude (including 
the private members present, who had 
been embroiled in the debate,) kept 
silence and heard Barnabas and Paul 
declaring hoio great miracles (signs) and 
wonders God had wrought among the 
Gentiles by them. ' This narrative of 
the Apostolic missionaries served to 
confirm the impression produced by 
Peter's argument. It showed that 
God had put His approval upon their 
ministry among the Gentiles without 
requiring circumcision — the same as 
pleaded elsewhere, (ch. 14:27; 21: 
19; Rom. 15:18, 19.) The miracles 
at Paphos and Lystra would be prom- 
inently cited. 

13. And after they (Paul and Bar- 
nabas) were silent, James answered, (re- 
sponded to what had been said, or 
spoke to the question which was before 
them.) This James is often called 
"the Apostle of the Transition." He 
represented the strict, legal view, yet 
with a side to progress, and would nat- 
urally ascribe to the law all the advan- 
tage which it could have for Christians. 
(Rom. 7: 12.) His opinion, therefore, 
on the side of Peter in this question, 
would have great weight in favor of 
the freedom of the Gentiles, and would 
tend to silence the Pharisaic disputers. 
He is called by Paul one of "the pil- 
lars," with Peter and John, Gal. 2 : 9, 
and he was probably that James the 
Bon of Alpheus, who was an Apostle, 
called also James the Less, and the 
same who was the author of the Epis- 
tle of James. Some make him to be 
one of the brethren of the Lord, who 



was at first unbelieving. (See John 
7 : 5 and notes. ) But he was the cous- 
in of our Lord, as he was the son of 
Alpheus, and in the Oriental usage, 
such a near relation was called a broth- 
er. Gal. 1 : 19. It is to be observed 
that the names of our Lord's brethren 
as given (Mark 6:3,) are given in part 
as the names of the children of Alpheus, 
(Matt 27: 56,) which corroborates the 
view just given. (See Birk's Horoz Paul- 
inos.) James seems at this time to have 
been the Apostle who most of all had 
the charge of the Church at Jerusalem, 
(ch. 21 : 18,) but there is no trace of his 
officiating in any other capacity than as 
Apostle. ^ Hearken — hear me. Peter 
and James both delivered their views in 
the Synod, These are two of the pil- 
lars, and the very two whose judgment 
would be looked on as most important 
in the case. Therefore, though others 
may also have spoken, these only are 
reported. 

14. Simeon — after the Hebrew form 
for Simon — soused also in 2 Pet. 1:1. 
In both cases it is used in a Hebrew 
connection. James first of all refers 
to the testimony just given by Peter, 
and confirms his view. This siirely 
looks like an equality of these Apostles 
in the Synod. There is nothing here 
like Peter being head, universal bishop, 
Pope — nor like James being Diocesan 
Bishop, though, as Calvin remarks, 
if either speaks with more author- 
ity than the other, it is James. Peter 
hath declared (in detail, — literally, 
given an exegesis of,) how God at the first 
(first of all — beforehand of any human 
action in the case,) did visit (surveyed 
as a bishop or overseer,) to take out 
from among these Gentiles a people for 
His name. God had, therefore, settleJ 
this question in advance, by visitinc 
Cornelius and reter in vision by Hi.-- 



A. D. 50.] 



CHAP. XV. 



2G5 



15 And to this agree the words of the prophets ; as it 
is written, 

16 4 After this I will return and will build again the 8 ■»« 
tabernacle of David, which is fallen down • and I will 

build again the ruins thereof, and I will set it up : 

17 That the residue of men might seek after the Lord, and all 
the Gentiles, upon whom my name is called, saith the Lord, who 
doeth all these things. 

18 Known unto God are all his works from the beginning of the 
world. 

19 Wherefore u my sentence is, that we trouble not u vs - 29 - 
them, which from among the Gentiles x are turned to God: xl Thess - 1:9, 



Spirit before any preaching to the Gen- 
tiles, (vs. 7 ; ch. 10: 44, 45,) and with 
the view of gathering — calling out a 
Church — a covenant people for His 
name, to be called by His name, and 
for His glory. Rom. 9 : 25, 26. 

15. And. The Apostle now proceeds 
to show that this action of God in re- 
gard to the Gentiles was no invasion 
or alteration of the ancient economy, 
but was all along contemplated in their 
Old Testament Scriptures and foretold 
by the prophets, and that the facts 
detailed by Peter are the fulfillment 
of these predictions. Therefore, the 
free admission of the Gentiles without 
circumcision was that which was fore- 
told by the prophets, as Amos. 

16, 17. This prediction of Amos, 
(ch. 9 : 11, 12,) is applied by the 
Apostle to that spiritual upbuilding of 
Christ's kingdom, which began in his 
Incarnation and most remarkably went 
forward in the ingathering of the Gen- 
tiles, as reported by the Apostolic mis- 
sionaries. The promise to David was 
that he should have a son to sit for 
ever on his throne. This was fulfilled 
only in Christ. And now, when Da- 
vid's family estate was reduced from a 
royal palace to a shifting tent or tab- 
ernacle, and had fallen in ruins, God 
had fulfilled the promise in building it 
up> by raising up Christ as David's 
promised son, (Rom. 1:3,) who was to 
«' restore the kingdom again to Israel," 
(ch. 1:6,) and make it more glorious 
than in its best days of David and Sol- 
omon, by the ingathering of the Gen- 
tiles. Isa. chs. 55, 60, 61, 32, 65. 



17. That the residue — remainder, 
such as were not Jews. The prophet 
has it, " that they may possess the rem- 
nant of Edom and all the nations." 
Edom, (Esau,) or Idumea, was in- 
stanced as a type of the notorious and 
bitter enemies of the covenant people ; 
and that the remnant of these were to 
be possessed or gathered in, is the same 
as to say that the remnant (Rom. 9 : 
27,) of all aliens and enemies among 
the Gentiles, were to be converted. 
The Idumeans, also, were subjected 
by David. ^[ Seek — seek out the Lord, 
and ail the Gentiles. This explains the 
meaning of the former clause. ^ Upon 
whom my name is called — has been call- 
ed. These are characterized as His 
covenant people, "called by His name," 
though they were formerly no people, 
Deut. 32 : 21 ; Hos. 2 : 23 ; Rom. 10: 
19. It was as certain as if already 
done. 

18. Known. The idea is now press- 
ed, that this admission of the Gentiles 
without the intervention of Judaism, 
was no innovation nor subversion of 
the ancient economy, but was always 
planned by God. The facts agree with 
the prophecy, and the prophecy with 
the plan of God from the beginning of 
the world. This prophecy was uttered 
nearly eight hundred years befoi'e the 
event, about the time of the founding 
of ancient Rome. 

19. Wherefore. On the ground of 
God's actual dealings, as long ago 
foretold by the prophets, and therefore 
as planned and carried out by God, 
having all Divine authority — my sen- 



266 THE ACTS OF THE APOSTLES. [A. D. 50. 

y Gen. 35:2. 

ez.'2o 0 : : 3o. 23 ' 20 But that we write unto them, that they abstain 
Ee C v°. r 2: 8 i4,'2o, 7 from pollutions of idols, and z from fornication, and from 
Ti civ°i^';i%. things strangled, a and from blood. 

ipLV: 1 !." 21 For Moses of old time hath in every city them that 



tence is — lit., I judge — or, as we would 
say in a Synod, "my opinion is," or, 
"I move." This was the form in 
Greek assemblies, eyu uplvu. That 
there is nothing here like an authori- 
tative sentence passed by James, is 
plain enough from the term here used, 
and from the context, vs. 22, where it 
appears that the Apostles and Elders 
acted upon the proposal, or motion, or 
opinion of James. If That we trouble 
not. Lit., not to trouble (further) those 
from the Gentiles who are turning unto 
God — not to molest them by the addi- 
tion of those Jewish ceremonies to the 
simple Gospel requirement of faith. 

20. But to send an epistle unto them 
(to the end) thai they may abstain (with- 
hold themselves) from pollutions of idols 
— that is, from things offered to idols, 
1 Cor. 10 : 14-20, 21 ; see vs. 29. The 
heathen were accustomed to sell in the 
markets, or to eat at feasts, the part 
of the meat remaining from their ani- 
mal sacrifices. Any partaking of this 
was regarded by the Jews as sharing 
in the sin of idolaters, Rom. 14 : 15; 
1 Cor. 8 : 10. Therefore it was to be 
abstained from, though not in itself 
and essentially sinful ; yet out of re- 
gard to the consciences of their breth- 
ren. Connected with this, also, was 
the gross sin of fornication, which be- 
longed to idol worship. The Gentiles 
regarded this practice as indifferent, 
and not in itself sinful. " It is also 
worthy of notice, that the denial of a 
moral obligation in this particular has 
formed a prominent feature in the eth- 
ical systems of the most celebrated 
modern infidels." — Hind's Hist. There- 
fore, they are charged to abstain from 
this sin, not because it was the only 
sin, but as so connected with the idol 
worship of the heathen. These things 
are named together, not as being on a 
level, but as being associated in the 
heathen practice, and as being regard- 
ed alike by the Gentiles, and the one i 
as connected with and leading to the 



. other. They are charged to abstain 
even from what is in itself indifferent, 
the partaking of things offered to idols, 
because it belonged to a system which 
countenanced fornication, as well as 
dishonored God and rejected Him for 
idols, 1 Cor. 6:15; 1 Thess. 4 : 3, 4. 
It was as much as to charge them to 
have nothing whatever to do with the 
heathen usages, first or last, least or 
greatest. Do not even eat of the 
things which their worship has pollu- 
ted, and much more have nothing to 
do with their vile abominations. So 
the Psalmist resolves, personating also 
the Messiah, and expressing thus his 
abhorrence and avoidance of all sinful 
associations, " Their drink-offerings of 
blood will I not offer, nor take up their 
names into my lips," Ps. 16 : 4. Li- 
centious festivals of the heathen were 
notoriously common in Syria. ^ Things 
strangled, and from blood — from ani- 
mals slain without shedding the blood, 
and therefore having the blood in them^ 
and from blood in its separate use. 
These may be regarded as in effect 
one. Blood in its separate use had 
been forbidden in the Noachic precepts, 
Gen. 9 : 4 — and in the law, as having 
in it the seat of life, and as being a 
standing symbol of expiation, Lev. 17: 
10-13 : Deut. 12 : 23, 24. An awe was 
thus thrown around blood, so as to teach 
the people of the great blood-shedding, 
and of that precious blood of Jesus 
Christ, which cleanseth us from all 
sin, (1 John 1:7.) Therefore, be- 
cause the Jewish brethren had long 
regarded these things as unlawful to 
be used, the Gentile converts wen 
charged to abstain from them foy 
peace' sake, and while this delicate 
relation of the Christian Church to 
Judaism should continue. Besides, 
they were thus pointed to what was 
the evangelical purport of the Jewish 
ordinances — the blood-shedding and 
expiation of Christ. 

21. For Moses. This is assigned as a 



A. D. 50.] 



CHAP. XV. 



267 



preach him, b being read in the synagogues every sabbath f 

da y- . « 

22 Then pleased ifc the apostles and elders, with the £ 
•whole church, to send chosen men of their own company 6 
to Antioch with Paul and Barnabas; namely, Judas sur- 
named c Barsabas, and Silas, chief men among the brethren : c< 



reason for decreeing these restrictions, 
to wit: that the public reading and 
exposition of the Mosaic ritual every 
Sabbath in the Jewish synagogues 
would naturally keep the Jews alive 
to these restrictions and make any dis- 
regard of them, by the Gentiles, a sore 
offense. "Besides (says Calvin,) he 
teaches that ceremonies cannot be so 
quickly absolved as it were at the first 
stroke. They should therefore concil- 
iate until such time as the liberty got- 
ten by Christ might, by little and little, 
more plainly appear, according to the 
old proverb, that old ceremonies should 
be buried with some honor." Others 
understand it as a reason why it was 
important to make this decree to the 
Gentile converts. Because, Moses be- 
ing constantly read in the synagogues, 
(which they attended,) they might else 
hold themselves as obligated to the 
law as a ground of justification. \ Of 
old time. Literally, from ancient gen- 
erations — a strong expression to denote 
the earliest times. Moses had been 
preached — proclaimed — from the begin- 
ning. ^[ In every city. This was the 
universal custom. ^ Being read. The 
law of Moses was publicly read in the 
Jewish synagogues, which proselytes 
and other Gentiles also attended. Ex- 
position and exhortation commonly 
accompanied the preaching. 2 Cor. 
3:13. f Every Sabbath day. The 
Jewish Sabbath is here referred to — the 
i eventh day of the week, and not the 
Christian Sabbath — the Lord's day. 
The Jewish converts, for many years, 
continued to observe the former, while 
they also kept sacred the latter — the 
former in memory of the creation, the 
latter of the resurrection. The for- 
mer was now optional, the latter was 
required. Sabbatizing was afterwards 
denounced by Christian writers, that 
is. a Jewish observance of the Chris- 



tian Sabbath, cumbering it with bur- 
densome rites and Pharisaic restric- 
tions — very much as we find some of 
the Reformers denouncing the same 
thing in the formalistic, superstitious 
practices of the Papacy. But the holy 
keeping of the Christian Sabbath as a 
day of sacred rest and worship, accord- 
ing to the spirit of the fourth command- 
ment, is most earnestly enjoined. The 
custom of the early Christian Church 
furnishes no ground for laxity in the 
observance of the Sabbath. For, in- 
stead of regarding the Sabbath law as 
abrogated, they rather kept two Sab- 
baths for a time, showing that they held 
the fourth commandment to be of most 
binding force. It was only when the 
seventh day Sabbath was held by any 
as instead of the Christian Sabbath 
and so as to stand in the way of it, or 
supersede it, that it was counted an 
offense, and denounced. So the keep- 
ing of the various Jewish Sabbath- 
days was regarded as unlawful Juda- 
izing. (Col. 2 : 16, 17.) 

22. This "motion" or opinion of 
the Apostle James had the effect to 
bring the Synod to a decision. Then 
it pleased — literally, it seemed, (good,) 
it was their sentiment, or sentence. It 
was not the opinion of James, but this 
of the Apostles and the Elders, that was 
authoritative. The Synod was compo- 
sed of the Apostles and the Elders. It is 
here declared, however, that their ao- 
tion was with the whole Church. They 
acted in the name of the whole Church, 
and according to the Divine ordinance, 
they represented the whole Church. 
"The brethren," vs. 23, or private mem- 
bers of the Church, though they form- 
ed no part of the Synod, were doubt- 
less admitted to their deliberations, 
and the official action had their full 
and hearty sanction, and was under- 
stood as their public and formal ex- 



268 THE ACTS OF THE APOSTLES. [A. D. 50. 

23 And they wrote letters by them after this manner j The apostles 
and elders and brethren send greeting unto the brethren which are of 

the Gentiles in Antioch and Syria and Cilicia : 
iZl'lu, and 24 Forasmuch as we have heard that d certain which 
litus 4: io, ii. went out from us have troubled you with words, subvert- 
ing your souls, saying, Ye must be circumcised, and keep 
the law : to whom we gave no such commandment : 

25 It seemed good unto us, being assembled with one accord, to 
send chosen men unto you with our beloved Barnabas and 
Paul, 

u c : h i9 13:50, and 26 e Men that have hazarded their lives for the name of 
2 n : :-i-26. our Lord Jesus Christ. 



pression. It was determined, having 
selected mm from themselves — from the 
Jerusalem Church, prophets or ruling 
elders, belonging to the Synod or not, 
to send (them) to Antioch, (as delegates 
or commissioners to the Church which 
had sent up the case for settlement.) 
Judas and Silas were both prophets, 
(vs. 32,) such as are spoken of in ch. 
13:1. These were seat with Paul and 
Barnabas, the commissioners from the 
Church of Antioch. Silas — called in 
the Epistles Slvanus — was Paul's as- 
sociate afterwards, in his second mis- 
sionary tour, vs. 40; ch. 17: 10, 14; 
13: 5; 1 Thess. 1 : 1 ; 2 Thess 1:1; 
2 Cor. 1:19. Chief men. Leading 
men among the brethren in the Mother 
Church at Jerusalem. 

23. A Svnouical Epistle was sent 
down to the Churches by them, &c. — lit- 
erally, by their hand — these things. The 
Epistle is from "the Apostles, and the El- 
ders and the brethren." " The brethren" 
(private members,) are named here, 
also, because they are understood as 
acting through their representatives, 
and many of the brethren seem to have 
been present in the assembly, giving 
their approbation and co-operation. 
This Epistle was addressed to the breth- 
ren in Antioch, Syria and Cilicia, who 
were from the Gentiles — while it was 
plainly designed to apply equally to 
all the Gentile Churches and brethren. 
Accordingly, Paul and Silas delivered 
these decrees to all the Churches 
among which they passed. ^ Syria 
and Cilicia. Paul refers to his resi- 



dence in these districts soon after his 
conversion, (see Gal. 1 : 21,) when 
he probably planted Churches there. 
Barnabas found him at Tarsus when 
he went for him to go to Antioch. ch. 9 : 
30; 11:25. 1[ Send greeting. Lite- 
rally, to rejoice. Bid them to rejoice — 
wish them joy. This is the usual 
Greek form of salutation in writing 
Epistles. We have it in no New Tes- 
tament writing, except in the Epistle 
of James, which is an incidental proof 
of the same writer here. It is found 
also in the letter of Claudius Lysia3, 
ch. 23 : 26. 

24. Forasmuch. The preamble, or 
preface, states the occasion of their 
Synodical action. Since ive have heard 
that some going out from us, (viz. 
teachers from Jerusalem, vs. 1, claim- 
ing to be somebody, Gal. 2 : 6, and 
probably pretending authoi'ity from 
the Church at Jerusalem,) have trou- 
bled you with words, (disturbed your 
Christian peace with statements and 
arguments,) subverting your souls, (un- 
settling and turning upside down your 
minds,) saying it is necessary to be 
circumcised and to keep the law, (the cer- 
emonial law.) This was what these 
false teachers taught to be binding and 
necessary to salvation, (vss. 1, 5. ) 
^[ To xohom we gave no commandment, or 
commission to teach these things, or 
to te;ich at all. 

25, 26. It seemed — it was our senti- 
ment, (or sentence, same as vs. 22.) 
having become of one accord, (after dis- 
cussion agreeing,) having selected men 



A. 1). 50.] 



CHAP. XV. 



269 



27 We have sent therefore Judas and Silas, who shall 

also tell you the same things by f mouth. t Gr. word. 

28 For it seemed good to the Holy Ghost, and to us, 
to lay upon you no greater burden than these necessary 
things ; 

29 f That ye abstain from meats offered to idols, and { h v V? : 25. 
e from blood, and from things strangled, and from forni- J^'Afti? 
cation : from which if ye keep yourselves, ye shall do 

well. Fare ye well. 



to send (them) to you. This was a 
courteous address of their authorita- 
tive letter. If With our beloved. This 
was a most ample indorsement of Bar- 
nabas and Paul, as being held in the 
highest confidence by the Mother 
Church at Jerusalem. The Synod 
gives them all the weight of their au- 
thority as against the false teachers 
who claimed to be in high standing at 
Jerusalem. Barnabas is named first, 
as being best known as yet in Jerusa- 
lem. H Men-. The Apostles and El- 
ders extol Paul and Barnabas as having 
surrendered ( offered up ) their lives 
(Rom. 12 : 1,) in the Master's ser- 
vice, ch. 13 : 50 ; 14 : 19. This First 
Synod gives a high commendation of 
their missionary work, and of their 
position as laborers among the Gen- 
tiles. The Holy Spirit has thus caus- 
ed it to be placed on record, for the 
honor of these first two foreign mis- 
sionaries of the Church, that they 
exposed their lives to imminent risk, 
and virtually offered them up in this 
cause — a pattern to all ministers and 
missionaries of Christ. 

27. We have sent (as messengers — 
apostled — the verb corresponding with 
Apostle,) Judas and Silas, (from among 
ourselves, see vs. 22,) also themselves 
telling by word (of mouth) the same 
things which we have written in the 
letter to you, see vs. 32 As Paul and 
Barnabas were so publicly committed 
to this side of the question beforehand, 
their testimony was thus prudently 
conlirmed by these special messengers, 
who should also answer any inquiries, 
and give all proper explanations. 
Those were really sent from the 
Church at Jerusalem, but not thoss 
who so pretended, vs. 1. 
23* 



i 28. The Synod not only speak for 
the Church, but they claim to act in 
accordance with the Holy Spirit, and 
with His authority. For it seemed 
good — it is the authoritative sentiment, 
or sentence — same word as in vss. 22, 
25. J" The Holy Ghost. They were 
conscious of having ai'rived at their 
decision by the direction of the Holy 
Ghost, so that it was His Divine agen- 
cy and authority going before, which 
led to their decision. The decree, 
therefore, which they send down was 
no invention of theirs. And they 
claimed no authority for their decrees, 
except so far as they were in conjunc- 
tion with the Holy Ghost. This prin- 
ciple would settle the absurd claims 
of Church councils in the Papac}\ 
f To lay — that no more (further) burden 
be imposed upon you, except these things 
necessarily (imposed.) The necessity 
was to abstain from all idolatrous 
associations and practices ; and from 
any thing that could even seem to put 
dishonor upon the blood of expiation. 
Their decree is founded on the neces- 
sity of the case. 

29. Lit., To abstain from idol offer- 
ings, ( see vs. 20. ) Justin Martyr, liv- 
ing in the second century, writes, that 
Christians will undergo all torments 
and punishments, and even death it- 
self, rather than either worship ima- 
ges or eat of things that are offered 
to them." From which (things) pre- 
serving yourselves, ye shall do well — ■ 
what is most fit, and right, and peace- 
able, Eph. 6 : 21 ; 2 Cor. 13 : 11 ; ch. 
10 : 33 ; 3 John G. The Church of 
Pergamos is reproached with having 
such among them, Rev. 1 : 13. \ Fare 
ye well. This is the usual Greek form 
for a closing salutation in the writing 



270 THE ACTS OF THE APOSTLES. [A. D. 50. 

30 So when they were dismissed, they came to Antioch; and 
when they had gathered the multitude together, they delivered the 

epistle : 

31 Which when they had read, they rejoiced for the 

iior.esftpr**- || conso i a tion. 

32 And Judas and Silas, being prophets also them- 
i8- 23 W:22 ' and selves, h exhorted the brethren with many words, and 

confirmed them. 

33 And after they had tarried there a space, they were 
H^fi: 1 !!. 11 ' l efc ! go i Q peace from the brethren unto the apostles. 

34 Notwithstanding it pleased Silas to abide there still. 
frch,i3:i. 35 k Paul also and Barnabas continued in Antioch, 



of letters. It means, be strong — pre- 
vail ; same as valete in the Latin. Ob- 
serve. — This was the action of the 
first Synod in the Christian Church. 
Et fixed the doctrine and established 
the peace of the Church, and was a 
development of Church order, which is 
claimed as a pattern and warrant for 
Courts of Review and Control. 

30. They, therefore, having been dis- 
missed, (formally,) probably with reli- 
gious services, vs. 33; 13 : 3, and pos- 
sibly with an escort for a part of the 
way — came to Antioch. Judas and Silas 
were the delegates of the Synod to the 
Chm*ch at Antioch, in connection with 
Paul and Barnabas, who had been sent 
up by this Church to the Synod. 
If And having convened the multitude — 
the Church membership — the brethren. 
See vs. 12 ; 6 : 2, the same term ap- 
plied to the Church membership at 
Jerusalem. The epistle was addressed 
to the brethren, (vs. 23.) and to them 
they (the delegates) delivered the epistle, 
and having read (it) they (the Church 
members) rejoiced for the consolation — 
rather, confirmation (strengthening.) 
This term is kindred to that for "Par- 
aclete," which is rendered Comforter, 
from the old Latin term ccnfortari, 
which means rather to strengthen. 
They rejoiced for the strengthening 
effect of this Synodical action, where- 
by they were freed from the burden of 
ritual observances as a ground of jus- 
tification. 

32. Judas and Silas, being prophets 
(inspired teachers.) also themselves, as 
well as Paul and Barnabas, (ch. 13: 1,) 



and therefore competent to instruct, 
according to their instructions from 
the Synod, vs. 27, exhorted (in a con- 
solatory and strengthening way,) the 
brethren (the Church) ivith many words, 
and confirmed (strengthened) them. See 
14 : 22, where the same words are 
used in different order. 

33. Tarried — lit., having made time 
— having made some stay, or spent 
some time, they were dismissed (the 
same term as is used of their being 
sent away, vs. 30,) with peace, (with the 
salutations of "peace," 16 : 36; Mark 
5 : 34,) from the brethren of the Church 
at Antioch (back) to the Apostles, &c, 
at Jerusalem. 

34. Lit., But it seemed good, (the same 
term as is used vss. 22, 25, 28, of the 
authoritative sentence of the Synod ; 
and here, also, it may carry with it 
the idea of an authoritative decision, 
especially directed by the Spirit,) — 
that is, after they were formally dis- 
missed by the Church, as their mission 
from Jerusalem was accomplished, Si- 
las decided to remain still there in 
Antioch. Or it may easily be, that 
Silas returned to Antioch after going 
to Jerusalem, see vs. 40. From Gal. 
2 : 10, weleai-n that the Apostles re- 
quired of Paul and Barnabas that in 
their Gentile missions they should re- 
member the poor saints at Jerusalem, 
that thus those Gentile converts who 
were set free from the Jewish yoke, 
might not forget the wants and claims 
of the Mother Church. 

35. Paul also and Barnabas spent 
(time) in Antioch (prior to their next 



A. D. 51.] 



CHAP. XV. 



271 



teaching and preaching the word of the Lord, with many others 
also. 

36 If And some days after, Paul said unto Barnabas, 

Let us go again and visit our brethren ! in every city L° h 5i* 3 akd 
where we have preached the word of the Lord, and see 1 - 6 > 24 - 25 - 
how they do. 

37 And Barnabas determined to take with them m John, ™ Q ti3 l .V. 12 ' 25 ' 
whose surname was Mark. 2Thi : i!u. 

38 But Paul thought not good to take him with them, Phil k " 
n who departed from them from Pamphylia, and went not ncll - 13:13 - 
with them to the work. 

39 And the contention was so sharp between them, that they 
departed asunder one from the other : and so Barnabas took Mark, 
and sailed unto Cyprus; 

40 And Paul chose Silas, and departed, 0 being recom- 0Cll - U:26 - 
mended by the brethren unto the grace of God. 



missionary journey, vs. 40,) teaching 
and (particularly) evangelizing the word 
of the Lord, (proclaiming it as glad 
tidings,) with many others also. Teach- 
ers and preachers became thus quite I 
a distinction at Antioch as the Mother 
Church of Gentile Christendom — the 
Church of progress and universality — 
the missionary Church looking to the | 
evangelizing of the globe. Ch. 13 : 1. 
A Church of large aims, and a mis- 
sionary spirit will have men raised up 
for the great work. 

\ 25. Paul's second Missionary 
Journey (with Silas.) — Europe — 
Macedonian Vision. A. D. 51. Chs. 
15: 30 to 10 : 10. 

36. Literally, after some (not many) 
days. Some suppose that during this 
interval, Peter and Paul had their dis- 
sension at Antioch, Gal. 2:11, and 
Barnabas was led away by the dissim- 
ulation. But the time seems rather 
short for this, and such a dissension 
here scarcely accords with the prompt 
setting out of Paul and Barnabas to- 
gether. See vs. 28, in the case of Mark. 
T Let us go. Literally, turning back 
now, let us visit (oversee) our brethren, 
&c, in every city, how they hold (them- 
selves.) If Where we have preached, &c. 
Literally, announced, as a first attempt. 

37. Determined (rather, planned — 
had a mind ) to take with him Mark, 



who was his cousin. Col. 4 : 10. But 
Paul thought fit not to take with him. this 
one tvho departed, &c. See ch. 13 : 13. 
In Paul's judgment, Mark had shown a 
spirit in some way unbecoming a mis- 
sionary for such a field as theirs. 

39. The contention. Literally, there 
arose, therefore, a paroxysm — a sharp 
excitement — a provocation which, in 
the end, was a provocation to love and 
to good works, Heb. 10 : 24, and it 
was overruled also to the increase 
of laborers and an extension of the 
missionary field, so as that they depart- 
ed asunder (were separated) from one 
another, as Abraham and Lot. Gen. 
13 : 9. (This indicates their separation 
as to their route, but not any hostile 
rupture. ) "It was an eager dispute be- 
tween Paul persuading what was more 
just, and Barnabas desiring what was 
more kind." And so (so that) Barna- 
bas taking Mark, sailed unto Cyprus — 
which was the native country of Bar- 
nabas, where also Mark had his rela- 
tives. This is the last mention of 
Barnabas in the Acts. 

40. But Paul having chosen Silas (for 
himself) departed — (went forth on the 
missionary tour,) having been committed 
by the brethren unto the grace of God. 
This docs not imply that Barnabas was 
not so commended, as Luke confines 
himself to his object of narrating 
Paul's movements. There may be an 



272 



THE ACTS OF THE APOSTLES. 



[A. D. 51. 



pch. 16:5. 



ach. 14; 6. 

I ch. 19 : 22 
Rom. 16 : 21 
1 Cor. 4:17 
Phil. 2:19. 
1 Thess. 3 : ! 

1 Tim. 1 : 2. 

2 Tim. 1 : 2. 
c 2 Tim. 1:; 
dch. 6:3. 



e 1 Cor. 9: 20. 
Gal. 2:3. 
See Gal. 5 : 2. 



41 And he went through Syria and Cilicia, p confirming 

the churches. 

CHAPTER XVI. 

1 Then came he to * Derbe and Lystra : and, behold, a 
certain disciple was there, b named Timotheus, c the son of 
a certain woman, which was a Jewess, and believed ; but 
his father was a Greek : 

2 Which d was well reported of by the brethren that 
were at Lystra and Iconium. 

3 Him would Paul have to go forth with him; and 
e took and circumcised him because of the Jews which were 
in those quarters : for they knew all that his father was a 
Greek. 



intimation that the Church rather sided 
with Paul. 

41. Through Syria and Cilicia — ac- 
cording to their commission from the 
Apostles and Elders. See vs. 23. 
^[ Confirming — strengthening. The same 
term as is used in vs. 32. Paul is 
named alone, as being head and leader, 
and Luke has it for his object to narrate 
Paul's labors. Going from Antioch, 
the capital of Syria, into Asia Minor, 
he would naturally go to Cilicia, whose 
capital was Tarsus, and in both these 
districts he had planted Churches 
doubtless before. See vs. 23, notes. He 
probably confirmed or strengthened 
the Churches mainly in regard to this 
great doctrine lately settled by the 
Synod, as the Synodical letter issued 
and sent down to the Churches was 
addressed to these districts by name. 
This second missionary journey of 
Paul thus commenced A. D. 51, (spring,) 
terminated A. D. 54, (autumn.) Ch. 
18, 22. 

CHAPTER XVI. 

1. On this second missionary jour- 
ney from Antioch, Paul's object was to 
deliver the decrees of the Synod to 
these Churches according to his in- 
structions, and to confirm them in the 
truth, as Judaizing teachers had en- 
doavored to turn them aside. He 
passed through Syria in the neighbor- 
hood of Antioch, the capital ; and then 
through Cilicia, where he would feel 
more at home among his native hills. 



But not remaining there, he came into 
the provinces farther west, where he 
had experienced the most grievous 
treatment at the instance of the false 
teachers. Derbe and Lystra are nam- 
ed, though he most probably visited 
Iconium and Antioch iu Pisidia also. 
A most important item in the history 
here, is the meeting with Timothy, i. e., 
at Lystra, as it would seem — which 
was probably his birth place, see ch. 
20 : 4, though some suppose it was 
Derbe, and others that he was born at 
the former, and was now living at the 
latter. He was the son of a certain wo- 
man, (Eunice, 2 Tim. i : 5,) of emi- 
nent piety, as was also his grandmoth- 
er, Lois. A Jewess which believed. 
She was a Christian convert from Ju- 
daism. Timothy was also a Disciple, 
or Christian convert. Paul calls him 
my son in the Lord, 1 Cor. 4:17; 1 
Tim. 1 : 2 ; 2 Tim. 1 : 2. He had been 
early made familiar with the sacred 
Scriptures, 2 Tim. 3 : 14, and had prob- 
ably been converted on Paul's first 
visit, ch. 14 : 7. ^ But his father was 
a GreeJc, and probably a heathen, pos- 
sibly a proselyte. This was expressly 
mentioned to show how Timothy was 
of mixed origin, and related to both 
Jews and Gentiles. Lystra was An 
idolatrous city, without a Jewish syna- 
gogue. Ch. 14 : 9. 

2, 3. Which. That is, Timothy, -was 
witnessed to, 1 Tim. 1 : 18. He was set 
apart for the work of the ministry, n by 
the laying on of the hands of the pres- 



A. D. 51.-] 



CHAP. XVI. 



273 



4 And as they went through the cities, they delivered 

them the decrees for to keep, f that were ordained of the / cb - 15:28 > 29 - 
apostles and elders which were at Jerusalem. 

5 And g so were the churches established in the faith, ? ch - 15: "- 
and increased in number daily. 

6 Now when they had gone throughout Phrygia and the region of 
Gralatia, and were forbidden of the Holy Ghost to preach the word in 
Asia, 



bytery," 1 Tim. 4 : 14 ; 2 Tim. 1 : 6, 
after he had "made a good confession 
before many witnesses," 1 Tim. 6: 12, 
and his labors are here doubtless re- 
ferred to in Lystra and Iconium. It was 
for this public testimony doubtless that 
Paul would have him (wished him) to 
go forth with him, on his missionary 
tour. ![ Took and circumcised. This 
rite could be performed by any Isra- 
elite. This was no abandonment of 
his fixed principle, that they who con- 
tended for circumcision, as necessary for 
salvation, forsook the Gospel of Christ. 
It was a step which he judged expedi- 
ent for Timothy's greatest usefulness. 
1 Cor. 10 : 23. As the son of a Gentile, 
he would be a fit fellow laborer among 
the Gentilos, while as circumcised be- 
cause of his mother's being a Jewess, 
he would conciliate the Jews, who 
would otherwise avoid him and regard 
him as a heathen like his father. 1 
Cor. 9 : 22. It was not Timothy that 
sought circumcision, as in order to 
salvation, but Paul circumcised him, 
that thus this young disciple might 
better serve him in his missionary 
work. "Just as I myself, (says Lu- 
ther,) if I were about to preach the 
Gospel among the Jews, should be 
willing and ready to submit to circum- 
cision, and to eat and abstain, as they 
did." It was not circumcision that 
was sinful, but the trusting to it. In 
the ca=e of Titus, both whose parents 
were Gentiles, Paul would not concede 
the point, as there was no such Jewish 
connection in his case. 

4. As they went — passed through. 
So far as can be gathered from the 
history, Timothy is the first Gentile 
convert who appears as a regular mis- 
sionary. Cities. Lystra, Derbe, 
Antioch and Iconium. 1 They deliver- 



ed (to) them the decrees — (dogmas, as the 
term is, ch. 14: 22,) — authoritative de- 
cisions — to keep. Literally, to guard. 
^ Ordained. They were doyfiara, dog- 
mas — decided upon, determined by the 
Synod. These Synodical decisions 
were not merely advisory, but judicial, 
and were sent down to the Churches 
as the authoritative action of this Court 
of Review and Control. 

5. And so. Literally, therefore, &c. 
So then, as a consequence of this mis- 
sionary movement, together with the 
settlement of the vexed question — the 
Churches were settled in the faith, (this 
point of doctrine being fixed, and the 
proper views of Christian truth being 
established, so that they were no lon- 
ger weakened by this dissension and 
controversy,) and increased in the number 
(of their members) daily. Observe. — 
The great advantage of such a Court 
of Jesus Christ as can authoritatively 
settle for the Churches a question in 
dispute. The truth of God is thus 
conserved, and the unity and peace of 
the Churches is maintained, and the 
assaults of errorists are defeated. Min- 
isters of Christ should be held respon- 
sible for the doctrines they preach, no 
less than members for the doctrines they 
receive, else dangerous error may any 
time corrupt the Churches. 

6. Now. The preceding verse may be 
taken either as the close of the former 
paragraph, or as the opening of this. 
The journey of these missionaries 
would be in a northeast direction from 
Antioch or Iconium to Phrygia. This 
district was not a separate province, 
but a tract of country in the central 
part of Asia Minor not clearly delined, 
though bounded by Galatia and Bithy- 
nia. There were sixty-two cities in 
this region. Many Jews settled here 



274 



THE ACTS OF THE APOSTLES. [A. D. 51. 



7 After they were come to Mysia, they assayed to go into Bithynia : 

but the Spirit suffered theui not. 
Lmfi:i3?' 8 And they passing by Mysia h came down to Troas. 

9 And a vision appeared to Paul in the night ; There 
• 10:30, stood a ^an of Macedonia, and prayed him, saying, Come 

over into Macedonia, and help us. 



in the time of the Maccabees ; and 
Paul planted Churches in the chief 
cities, as Laodicea, Colosse, and Hie- 
ropolis. To the Colossians he wrote 
afterwards an Epistle. Galatia. 
Othorwise called, Gallo-Grecia, former- 
ly included in Phrygia, but settled by 
the Gauls and Celts, of German origin, 
in the third century before Christ, who 
mixed with the Greeks, and were called 
Gallo-Grecians. They retained the 
German language in Jerome's time, 
and Paul's letter to the Churches of 
this province might be called a letter 
to the Germans, and the great ex- 
pounder of it is the German Luther. 
But the Greek was also extensively 
spoken among them. This province 
was evangelized by Paul, and as he 
finds disciples here on his third mis- 
sionary journey, (ch. 18 : 23,) we know 
that he must have planted Churches 
here at his first visit, Gal. 1:2; 4:13, 
14. "The Churches of Galatia" he 
addresses in his Epistle, and they were 
remarkable for their devoted affection 
toward him, even so that they would 
have plucked out their eyes for him, 
&c.,(Gal.4: 15.) ^Forbidden — restrain- 
ed. Either by inward revelation, or 
by a word of prophecy, they were hin- 
dered noiv from preaching in Procon- 
sular Asia, which comprised Ionia, of 
which Ephesus was the capital. Here 
the Gospel was afterwards preached 
with great success, and Paul wrote an 
Epistle to the Ephesians. Mysia was 
included in this province. Hence we 
find them, (vs. 7,) when they come to 
Mysia, passing it by. Lydia and Caria 
were also included. 

7, 8. From Phrygia they went east 
to Galatia, thence southwest through 
the north part of Phrygia down to the 
f rontior of Mysia. Being restrained by 
the Holy Spirit here, they assayed — at- 
tempted to go into Bithynia, adjoining 



Mysia, where they were again forbid- 
den. Thence they passed by Mysia, so 
far as regards preaching, though they 
passed through it to Troas, a city four 
miles distant from ancient Troy, with 
an important harbor. ^Bithynia. This 
was the Roman province where Pliny 
the younger was proconsul at the open- 
ing of the second century. About A. 
D. 102 he wrote a letter to the Empe- 
ror Trajan, inquiring what should be 
done with the Christians, who were so 
fast multiplying in that province as to 
cause the desertion of the temples, and 
to threaten the utter downfall of the 
State religion. He gives, also, such an 
account of the Christian faith and 
practice, as enables us to identify the 
same Christianity which we now pro- 
fess as embraced then, and witnessed 
with blood. And inasmuch as the 
missionaries did not go into Bithynia, 
we must infer that the Gospel spread 
thither from Galatia, in that wonderful 
progress which so distinguished it in 
the first three centuries. In this pro- 
vince Peter labored very successfully 
afterwards, 1 Pet. 1 : J. 

9. It is plain from this narrative 
that the Spirit had restrained the mis- 
sionaries from tarrying now in Asia, 
just in order that they might hasten 
at once to Europe, f A vision — the 
same as in the case of Cornelius, ch. 
10 : 3 — appeared — lit., was seen by Paul. 
This was not a dream, but a supernat- 
ural apparition to convey to him im- 
portant truth. There was a certain 
man, a Macedonian, standing beseeching 
him, and saying. That the man was 
from Macedonia was made apparent to 
Paul as part of the vision, whether 
this was by his language, or dress, or 
declaration, or by inward revelation. 
1 Come over. Lit., Having crossed 
over — viz., the north part of the JEgeau 
Sea — help us — Macedonians. This was 



A. D. 51.] 



CHAP. XVI. 



275 



10 And after he had seen the vision, immediately we 
endeavoured to go k into Macedonia, assuredly gathering k 2 Cor - 2 :13 - 
that the Lord had called us for to preach the gospel unto 

them. 

11 Therefore loosing from Troas, we came with a straight course 
to Sarnothracia, and the next day to Neapolis j 




the part of Europe nearest to the sea- 
port of Troas ; and the man appeared 
as the representative of the Great 
Western nations. He thus "makes 
the confession that the highest splen- 
dor of heathendom, which we must re- 
cognize in the arts of Greece and in 
the polity and imperial power of Rome, 
had arrived at the end of all its re- 
soui*ces." 

10. We endeavored — we sought — by 
seeking a ship. The historian Luke 
here first introduces himself as one of 
the missionary company. There seems 
little doubt that Luke here joined 
them, (some think as Paul's physician, 
see Col. 4 : 10, and refer to the fre- 
quent intimation of his shattered health, 
Gal. 4 : 13, 14; 2 Cor. 12 : 7,) perhaps 
as a missionary physician. At vs. 17 
to ch. 20 : G, the use of the first person 
is dropped, and it is hence inferred 
that Luke remained at Philippi, where 
he leaves off the "we" in the nar- 
rative. At ch. 21 : 17 to 27 : 1, 
he drops the "we" simply because 



he is speaking of Paul alone. As- 
suredhj gathering. By consultation 
and comparison of views, they came 
unanimously to the conclusion, that the 
Lord Jesus Christ had called them by 
His providence and Spirit, to evangelize 
them, Ard for the first time the Gos- 
pel was to be carried, in accordance 
with this Divine intimation of an im- 
ploring world, from Asia across the 
boundary, to Europe, on its way to 
Rome. 

$ 26. The first Church in Europe, 
( Philippi ) — Lydia — ( Pythoness) — 
Imprisonment and Miraculous de- 
liverance of Paul and Silas — 
{Jailor.) Ch. 16: 11-40. 

11. Loosing — setting off — putting to 
sea. (Same as ch. 13 : 13. ) If Straight 
course — without tacking — implying a 
fair wind from the south. " Ran right 
before the wind," 21 : 1. The voyage 
in the opposite direction took five days, 
ch. 20 : 6. Samothrace is on the coast 
of Thrace, not far from Troas, now 



276 



THE ACTS OF THE APOSTLES. 



[A. D. 51. 



l T Q*m}rMt. . 12 And from thence to Philippi, which is || the chief 
city of that part of Macedonia, and a colony; and we 
were in that city abiding certain days. 

tor. saihath 13 ^ n( j on t ^ Q -|- sa bbath we went out of the city by a 
river side, where prayer was wont to be made ; and we sat 

down, and spake unto the women which resorted thither. 



called Samothraki. Neapolis is about 
sixty-five miles distant north-west, on 
the coast of Macedonia. It was the 
port to Philippi, as Seleucia was to 
Antioch, or the Pirsous to Athens. 

12. And from thence — immediately 
to Philippi, about ten miles distant 
from Neapolis. Here was Paul's first 
Church in Europe. (See Epis. Phil.) 
<jH The chief city. Rather, first city of 
the Macedonian portion of the district. 
Here is one of the many instances in 
which Luke's narrative is corrob orated, 



in the minutest details, by the secular 
history of the time— showing, apart 
from its claims to Divine inspiration, 
how the authority of the book as a 
historical document can be established. 
That Philippi was a " first city" of 
the province, is implied in its being a 
"colony." And the Roman coins of 
Philippi are still extant from the time 
of Augustus to that of Caracalla. 
One of these is inscribed, "Of the 
Macedonians of the first." Some un- 
derstand that as Neapolis properly 




belonged to Thrace, (of the empire,) 
Philippi was the first Macedonian 
city to which the missionaries came, 
and that this is the sense here ; but 
we may rather take it to mean a chief 
city, in distinction from Neapolis 
which was inferior. Wisdom "now was 
to utter her voice in the city," in the 
chief place of concourse, within the 
great Western empire of the world. 
(Proverbs 1:2.) f A colony. The Ro- 
man colonies were populated by Ro- 
man citizens who had all the civil priv- 
ileges of Rome itself, and voted at 
Rome. They were in fact extensions 
of the capital to the provinces. They 
were governed by their own senate 
and magistrates. Some had even their 
land freed from tribute, and this was 
the favored case with Philippi. Vet- 
eran soldiers and freed-men were com- 
monly the colonists. The fact of 



Philippi being a colony, will explain 
what occurred, vs. 37, 38, where it 
became important to plead the rights 
of Roman citizenship. If And we were 
in this city spending some days — proba- 
bly some weeks. See vss. 16, 18. 
Philippi was already a representative 
of Rome and the Great West, and in 
so far it was contemplated by the 
Macedonian cry. 

13. On the Sabbath— the Saturday 
after arrival — we departed outside of the 
city, by a river — the small stream run- 
ning by Philippi, called Gangitcs, 
which emptied into the Strymon, some 
miles off. Tf Where prayer (or a meet- 
ing for prayer) tvas wont to be. The 
custom of the Philippine Jews was to 
assemble in this place, outside of the 
city, either because the law excluded 
their religious assemblies from the 
city, as the term would intimate, or 



A. D. 51.] 



CHAP. XVI. 



277 



14 If And a certain woman named Lydia, a seller of purple, of the 
city of Thyatira, which worshipped G-od, heard us : whose 

m heart the Lord opened, that she attended unto the things mLuke24:45 - 
which were spoken of Paul. 

15 And when she was baptized, and her household, she 
besought us, saying, If ye have judged me to be faithful nGen . 19: 3 ) 
to the Lord, come into my house, and abide there. And j^ 3 ^; 21. 
n she constrained us. ^Itt ' 



because they preferred the locality on 
the river side for the convenience of 
Jewish ablutions. The term for -prayer is 
understood by some of a prayer-house, 
or prayer-hall, but like the term meeting, 
in English, it is used both in the sense 
of worship and place of worship. No 
building needs be supposed here. The 
locality is the river-side. Where there 
was accustomed to be a prayer meet- 
ing. See vs. 16. The term for "was 
wonC — rendered often was supposed — 
is also used in regard to customs which 
have the force of law — the noun deri- 
ved from this verb meaning law. There 
seems to have been no synagogue, and 
only a few Jews at Philippi. f[ Sat 
down. And having sat down, we dis- 
coursed to the women which came together 
for prayer. The worshipers were 
chiefly, if not exclusively, women, and 
usually, in Jewish worship, the men 
are separated from the women. See 
ch. 17:4, 12. This was a female 
prayer meeting. So was Queen Es- 
ther's. (See Esther 4: 16.) 

14. Lydia. This woman was Paul's 

FIRST CONVERT IN ALL EUROPE. Her 

name, Lydia, was a common one, and 
was the name also of the province in 
which she lived. She was a seller of 
purple dyes or cloths, the rich color 
obtained from a shell fish. This trade 
is mentioned by Homer, as celebrated 
in the neighborhood of Thj^atira. The 
art is still practiced there. An inscrip- 
tion has been found there purporting 
to have been made by the craft of 
dyers. The city was on the borders of 
Lydia and Mysia, and situated between 
Pergamos and Sardis. Lydia was still 
a resident there, as we infer, though 
sojourning then for her trade at Phil- 
ippi. She is spoken of as worshiping 
God — one who attended, at least, on 
24 



the worship of the true God, and prob- 
ably a proselyte, though not necessa- 
rily. She heard — was hearing us. 
Whose heart the Lord ( Jesus Christ by 
His Spirit) opened — implying that it 
was shut by nature against the truth, 
and that it required the Almighty 
power of the Risen Lord to open it. 
Every disposition to receive the truth 
must come from God only. Here it 
was, in some respects most remarkable. 
The result was that she attended — rath- 
er, gave heed — to the things discoursed 
by Paul. " The Spirit of God maketh 
the reading, but especially the preach- 
ing of the word, an effectual means of 
convincing and converting sinners." 

15. Was baptized. This is the first 
time in the history of Paul's mission 
among the Gentiles that baptism is 
spoken of. And here the baptism of 
Lydia's household along with herself, 
is mentioned as matter of course, and 
as though it was the practice, which 
would readily be understood without 
explanation. It was not said that they 
believed, and therefore were baptized. 
Only her own believing is spoken of, 
and then, as if it followed immediately 
from this, the baptism of her house- 
hold and of herself together is recorded. 
But the ordinance of Infant Baptism 
does not rest for its authority on mere 
inferences, however clear, but on the 
great principle of the unity of both dis- 
pensations, having the same covenant 
of grace and only a change in the seal. 
Unless the covenant, under the New 
Dispensation, included the infant off- 
spring also, its benefits would have 
been far fewer and more restricted 
than under the Old, and the Jew would 
reasonably have complained that his 
household was cut off. But we hear 
of no such complaint. The Apostles, 



278 



THE ACTS OF THE APOSTLES. 



[A. D. 51. 



lor Sa o m f£« certain damsel 

ch. 19:24,. 



16 If And it came to pass, as we went to prayer, 



possessed with a spirit || of divination met 
us, which brought her masters p much gain by soothsaying. 
17 The same followed Paul and us, and cried, saying, 
These men are the servants of the most high God, which shew unto 
us the way of salvation. 



as Jews, would have administered bap- 
tism to the children of believers as mat- 
ter of course, and converts would have 
expected it and claimed it for their 
households. So the practice would 
obtain uniformly and without any com- 
mand, as we find it did obtain in the 
early Church, without doubt. Peter 
is therefore forward to proclaim this 
household feature at Pentecost, ch. 3 : 
17, 39. (See in case of the jailor's fam- 
ily, (vs. 33,) that of Stephanas, 1 Cor. 1: 
16 ; ch. 21 : 4; 1 Cor. 7: 14.) The contro- 
versy about circumcision, and the de- 
cision of it by the Synod, involved of 
course the whole ordinance, and its 
application to children, as well as to 
parents. And if that was dispensed 
with and supplanted by baptism in the 
case of adults, why not also in the 
case of infants, unless otherwise ad- 
vertised. ^ If ye — if indeed — or, since 
ye have judged me faithful to the Lord, 
as implied by their application of the 
covenant seal. ^[ She constrained — 
compelled — by an urgency that com- 
pelled their assent. She, in a manner, 
forced them to accept her free hospi- 
tality, during their stay at Philippi, 
in spite of any reluctance or hesitancy 
they may have shown. Observe. — 
(1) Her faith works by love ; and as 
she has opportunity she does good to 
the household of faith. (2) This Chris- 
tian family is the foundation already 
laid of the first Christian Church in 
Europe, under Paul's missionary la- 
bors. Paul (and Timothy) addressed 
an Epistle to this Church, ten or eleven 
years after this, when he was impris- 
oned at Rome, (Philip. 1:1.) The 
" strangers of Rome" (ch. 2 : 10,) may 
have carried the Gospel to Rome, and 
planted the Church there. 

16. Here again is a conflict with hea- 
thenism, as before, ch. 8:13. They 
took up their abode with Lydia, and 



taught habitually in the place of pray- 
er. So it came to pass — literally, it 
became — or occurred, as we went (jour- 
neyed) to prayer — or, unto the jlnce 
of prayer, probably on another Sab- 
bath, fl" Damsel — female servant, (see 
ch. 12: 13 ; Matt. 26 : 69.) This maul 
was a slave. She had (possessed) a 
spirit of divination. Literally, of ry- 




thon — like that ascribed to the Py- 
thoness at Delphi. She was an in- 
stance of demoniacal possession — \ < s- 
sessed of an evil spirit, as is pi;. in 
from Paul's address to the spirit a.s a 
personal tenant of the woman, (vs. 18. 
She afforded to her (joint) owners much 
gain (by) divining — telling fortunes. 

17. This same (maid) following closely 
Paul and us, kept crying out, These 
men, &c. She thus bore testimonj 7 to 
the Divine mission of " these men" — 
Silas, Timothy, Luke and Paul. Evil 
spirits did thus testify to the Saviour, 
Matt. 8 : 29, perhaps always in a forced 
way and reluctantly. ^ Servants — 
bondsmen. ^ Shew. Literally, announce 
(proclaim) to us the way of salvation. 
Christ declared Himself to be the way. 
(John 11 : 6.) "Neitheris there salva- 
tion in any other." (Ch. 4 : 12.) The 



A. D. 51.] 



CHAP. XVI. 



279 



18 And this did she many days. But Paul, * being ff 8 " 11 
grieved, turned and said to the spirit, I command thee in 

the name of Jesus Christ to come out of her. r And he rMarkl6:17 - 
came out the same hour. 

19 If And s when her masters saw that the hope of their sch - 19:25 > 26 - 
gains was gone, * they caught Paul and Silas, and u drew *J^i: i 6 0 : : 5 i 8 . 
them into the || marketplace unto the rulers, iiQr.coiw*. 

20 And brought them to the magistrates, saying, These 

men, being Jews, x do exceedingly trouble our city, ch 1 . nfl. sl8:1 

21 And teach customs which are not lawful for us to 
receive, neither to observe, being Romans. 



ministers of Christ delivered the Gospel 
message which points the way of salva- 
tion by faith in Christ as our Prophet, 
Priest and King. 

18. The Apostle suffered this to go 
on many days. But at length he was 
pained and annoyed at this testimony 
from the realm of darkness, lest he 
might seem to be in concert with it, 
and especially since paganism wrought 
by such spirits as these against the 
kingdom of Christ. He could have 
nothing to do, therefore, with this de- 
moniacal agency. See Mark 1 : 34. 
He addressed the spirit ; which proves 
that it was a personal agent distinct 
from the woman herself. His command 
was in the name of Jesus Christ, by 
virtue of His authority, aud not by any 
might of his own, (ch. 3 : 16.) This 
personal demon was thus miraculously 
cast out, and it was at the word — the 
same hour — immediately. So our Lord's 
miracle with the nobleman's son. See 
John 4 : 53. 

19. Her masters. The effect of this 
miracle upon the joint owners of this 
possessed slave might have been pre- 
dicted. They were getting gain from 
her divinations, fortune-telling, &c, and 
when they saw from what was done, 
iliat the hope of their gain was gone — was 
departed, with the evil spirit of divina- 
tion — seizing Paul and Silas, (who were 
manifestly the leaders,) they drew them 
(there is a stronger word for dragged,) 
into the market place, (forum, where 
the courts were held,) before the rulers, 
the general term for the authorities. 
Note. — Even the devils are subject' to 
the Apostles, through Christ's name. 



(Luke 10 : 17.) They even give a testi- 
mony here, however forced, to the 
Divine authority of the Gospel. 

20. And bringing them to the magis- 
trates. The term here is peculiar, and 
designates the Roman prsetors, (arparn 
yotc,) showing that Philippi was a col- 
ony, as stated vs. 12 ; and showing, 
also, why Luke mentions the fact 
there, to prepare for this statement 
here. As the Roman government of 
Philippi was noted at the beginning, 
so the features of the Roman constitu- 
tion are brought to view throughout 
the narrative as here. H Being Jews. 
The Jews were the most hated of all 
people by the Romans, and the own- 
ers sought to take advantage of this 
prejudice to stir up popular enmity 
against them. Ch. 18 : 2 ; Gal. 2 : 14. 
The accusation was of a public nature, 
when really the interest was a private 
one. The outcry was, that they were 
disturbers of the peace ; like the 
charge against our Lord, that he was a 
traitor. Luke 22 : 66-71. 

21. Teach customs — religious usages. 
The Romans were understood as toler- 
ating foreign religions — so long, at 
least, as they were privately and qui- 
etly held without proselyting ; and for 
some years the Christians were regard- 
ed with contempt as being only a petty, 
feeble Jewish sect. But presently the 
rapid progress of Christianity threaten- 
ed to empty their temples, and to sub- 
vert the religion of the State, as when 
Pliny the younger wrote from Bithyn- 
ia, A. D. 102, to the Roman Empe- 
ror, Trajan, to know what he should 
do with these amazing numbers of 



280 



THE ACTS OF THE APOSTLES. 



[A. D. 51. 



22 And the multitude rose up together against them : 
HHain- 25 an d the magistrates rent off their clothes, y and commanded 
iThess.2-2." to beat them. 

23 And when they had laid many stripes upon them, 
they cast them into prison, charging the jailor to keep them safely : 

24 Who, having received such a charge, thrust them into the 
inner prison, and made their feet fast in the stocks. 

25 And at midnight Paul and Silas prayed, and sang praises 
unto G-od : and the prisoners heard them. 



Christians. Then the Boman rulers 
became more alarmed. Besides, Juda- 
ism, of which Christianity was consider- 
ed only a sect, was interdicted by law for 
the Bomans, as Protestantism is in Pa- 
pal Ptome for Italians. The Jews were 
hated and driven out of the city re- 
peatedly. Christianity took no public 
stand of direct hostility to the Boman 
religion as such; yet it was seen to 
be calculated by its opposite institu- 
tions and contrary principles, to over- 
throw it. And hence the grievous and 
cruel persecutions of the Church in 
the first centuries. <[ Being Roinans — 
colonists, vs. 12. This is intended to 
stand in contrast with the former terms, 
"being Jews," with a contrast also in 
the word rendered being, which, in that 
former case, implies something foreign 
and blameworthy, perhaps, while in 
this latter case it is something essen- 
tial and familiar. The introduction of 
new gods was forbidden by the laws of 
Borne. 

22. The multitude — the populace, 
who were affected by this appeal to the 
popular prejudice — rose up together with 
the accusers, as well as in mass, and 
the magistrates — preetors — Boman offi- 
cers — tore off their clothes, (i. e. of Paul 
and Silas,) violently stripped them na- 
ked, so that they might be beaten ac- 
cording to custom, and they ordered 
their attendants to beat them, (literally, 
with rods.) This is the only instance 
that is recorded out of the three times 
when Paul was beaten. 2 Cor. 11 : 25. 
The .tumult and hasty violence seems 
to have prevented them from claiming 
their rights as Boman citizens. 

23. And whentheg (the officers just 
now commanded to do so,) had laid 



many stripes upon them. The number 
was not limited, as by the Mosaic law, 
to thirty-nine stripes. Paul refers to 
this, 2 Cor. 11 : 23: "in stripes above 
measure." See Deut. 25:3. Some 
suppose that the magistrates them- 
selves beat them, and thrust them into 
the prison, but this does not appear to 
be the sense. 

24. Who. The jailor acted accord- 
ing to his orders, and afterwards be- 
came a sincere disciple, vs. 32, &c. 
The inner prison — was the interior ward, 
between which and the entrance there 
were several gates. (See ch. 12:10) 
Some of the Boman prisons were sub- 
terranean. I saw the Mamertine pris- 
on at Borne, in which State prisoners 
were commonly confined. It is an ex- 
cavation in the solid rock, two stories 
deep, with an opening in the stone floor 
to let down the prisoner. IT The stocks 
were heavy frames of wood opening 
so as to let the feet in, and often set 
so far apart as to stretch the limbs 
most painfully — used as an instru- 
ment of torture. Tertullian says, " the 
leg feels nothing in the stocks, when 
the mind is in heaven." 

25. Yet, at midnight — in the drea- 
riest hour of their imprisonment — they, 
praying sang praises — literally, hymned 
(to) God. Their devotions consisted 
of prayer and praise together. It was 
not prayer alone, but thanksgiving 
also, which is so remarkable in such 
case. While they were praying, they 
were also singing praises to God. This 
may have been the musical utterance 
of Psalms in prayer, according to the 
Jewish custom of chanting from the 
Old Testament Psalms, or it may have 
been as the Spirit gave them utterance, 



A. D. 51.] 



CHAP. XVI. 



281 



26 z And suddenly there was a great earthquake, so that zch - i:31 - 
the foundations of the prison were shaken : and imme- 
diately a all the doors were opened, and every one's bands ^ftio. 19 ' and 
were loosed. 

27 And the keeper of the prison awaking out of his sleep, and 
seeing the prison doors open, he drew out his sword, and would 
have killed himself, supposing that the prisoners had been fled. 

28 But. Paul cried with a loud voice, saying, Do thyself no harm : 
for we are all here. 

29 Then he called for a light, and sprang in, and came trembling, 
and fell down before Paul and Silas, 



"in psalms and hymns and spiritual 
songs." And the prisoners heard (were 
testif}-ing to) them — from the outer 
apartments of the prison. Nothing 
but the grace of God in the heart, and 
the power of this religion in the life, 
could account for such triumph in 
affliction. 

26. Suddenly — while they were sing- 
ing, &c. — there was a great earthquake 
— a token of the Divine presence and 
power interfering in their case, in 
answer to the prayer, ch. 4 : 31. 
Though an earthquake is in itself no 
miracle, this was plainly a miraculous 
transaction altogether, as nothing less 
would account for the fact that every 
one's ba ids were loosed — that is, their 
fetters, stocks, &c, by which they were 
bound, were unloosed ; not only of the 
two chief prisoners, but of every one 
in the prison. What an impression this 
must have made upon these who were 
just now listening to the devotions of 
Paul and Silas, to hear this supernat- 
ural crash, and how certainly must 
they have associated it with a Divine 
interposition. 

27. The keeper of the prison awaking 
out of his sleep, (becoming awake,) and 
seeing (from where he stood, and on 
further search,) the prison doors opened, 
having drawn a sword — probably the 
sword he wore as a Roman officer, ivas 
about to kill himself — in terror of the 
peualty which awaited him by the Ro- 
man law in case, as he supposed, that the 
prisoners had escaped. He would have 
been liable to the same doom which 
they would have suffered. Ch. 12 : 19. 

21* 



Suicide was common among the hea- 
then of that day; and it was rather 
approved than condemned by their 
philosophers ; and in this very city 
Brutus and Cassius, who were regard- 
ed as models of virtue, had both of 
them committed suicide not long be- 
fore. Where Christianity has little 
power, even in Christian lands, sui- 
cide more or less prevails. "Where the 
views of a future state are unscriptu- 
ral — where the annihilation or the sal- 
vation of the, wicked is taught, suicide 
is encouraged Christ has brought 
life and immortality to light in the 
Gospel. 

28. Paul either stood where he could 
see the jailor in this act, or where he 
could hear some exclamation from him, 
intimating his purpose, or he was 
prompted to cry out by special revela- 
tion. See ch. 27 : 21. f Do thyself 
no harm — evil, to soul and body. Paul 
understood the jailor's fears, as we see 
from his remark, for we are all here, 
and not fled, as the jailor feai'ed. Paul 
may have had a revelation of this fact, 
as he had at the shipwreck, ch. 27 : 24. 
How many of these prisoners were 
given him as fruits of this prison- 
preaching is not told us ; but doubt- 
less some, and possibly all. We are 
never placed in such circumstances of 
trial but we may preach Christ. 

29. And having called for a light, (lit- 
erally, lights) — torch-lights which he 
could carry in each hand. The whole 
house was aroused (vs. 33,) he rushed 
in — the inner prison, and becoming 
tremulous, (or coming to be in a tre- 



282 THE ACTS OF THE APOSTLES. [A. D. 51. 

ch L 2^37, : and 30 And brought them out, and said, b Sirs, what must 

9:6- I do to be saved ? 

c Ji\*?i. 16,Z6 ' 31 And they said, 0 Believe on the Lord Jesus Christ, 

Uohn5:10. an( J ^ gave( J ? an ^ h.OUSe. 



mor.) He was smitten in his con- 
science, doubtless, and impressed -with 
the evidence of a Divine interposition, 
as he must have known something of 
the grounds on which Paul and Silas 
were imprisoned. T[ Be fell down be- 
fore — to — or at their feet. This shows 
how he must have regarded them as 
the occasion of all this miraculous 
work, and the declared favorites and 
friends of God, though he had so lately 
put them into the closest, most severe 
confinement. Observe. — ( 1 ) The judg- 
ments of God may well alarm the 
wicked. 

30. Brought them out — literally, lead- 
ing them forth outside — from the inner 
to the outer ward or apartment of the 
prison — and said, Sirs. This term ex- 
presses his high respect. Masters — 
and applied in the singular to Christ — 
Lord. ^ What, &c. Literally, what is 
it necessary that I should do in order 
that I mag be saved. Some suppose 
that he inquired how he could be sa- 
ved from the dreaded penalty of un- 
faithfulness to his trust. But as the 
prisoners had not escaped, he had noth- 
ing to fear from this quarter. Besides, 
he asks this question , not in the first 
frenzy of his fear, but after he had 
taken them to the outer prison. His 
inquiry doubtless related to the salva- 
tion of his soul. He had most likely 
heard of the Gospel doctrines from 
them. And it is clear from their reply 
that the Apostles so understood his 
question. The damsel (vs. 17,) had 
spoken of these men as sent from God 
to show to us " the way of salvation," 
and this came to be the public rumor 
of their work. So the public charge 
against them was that they taught cus- 
toms (religious usages,) contrary to 
those of the heathen, (vs. 21,) viz. to 
turn from idols to the living God. It 
is plain that his heart had been prompt- 
ed to this inquiry by the Holy Spirit. 
This is the substance of every awa- 



kened sinner's inquiry. " How shall 
I obtain salvation," such as God gives, 
from sin, and death, and hell. This 
inquiry for salvation implies a sense 
of impending danger, and of a coming 
destruction. 

31. Believe, &c. This is the sub- 
stance of every true Gospel answer to 
this inquiry, and it applies equally to 
every case. It points to the Lord Je- 
sus Christ, and to His finished work, as 
the only hope of the sinner, and directs 
to a simple faith in Him as the only 
means of salvation. T And thy house. 
Here again it is the household covenant 
that is set forth, according to the ori- 
ginal terror of it as spoken to Abra- 
ham, "I will be a God to thee and to 
thy seed after thee." Gen. 17 : 7. 
Thou shalt be saved (emphatic) and thy 
house, as directly connected with this 
(in the promise.) The faith of the 
jailor would put his household into 
covenant relations, and would give 
them the advantage of the household 
ordinance and promises, according to 
the Abrahamic covenant. It is not a 
satisfactory explanation of this clause 
to say that salvation was open to his 
family on the same terms as to himself, 
for it was also open to all the Philippians 
and to the whole human family on the 
same plan. But it is plain that the 
Apostle refers to the household cove- 
nant on the basis of which Lydia's 
family were baptized along with her 
and on her faith, (vss. 14, 15,) and Zac- 
cheus' house became, in a sense, par- 
takers of the salvation, even as he was 
in the Gospel sense, a son of Abraham. 
Luke 19 : 9, " For the promise is unto 
you and to your children." (Ch. 2 : 
39.) Observe. — (1) That day salva- 
tion came to that house. (2) How can 
any parent neglect this salvation when 
he sees his family so seriously involved 
in the consequences of his conduct. 
Even without the household plan of 
God, the parent must naturally, more 



A. D. 51.] 



CHAP. XVI. 



283 



32 And they spake unto him the word of the Lord, and to all that 
were in his house. 

33 And he took them the same hour of the night, and washed 
their stripes; and was baptized, he and all his, straightway. 

34 And when he had brought them into his house, 

d he set meat before them, and rejoiced, believing in God j^d^ 6 .*; 29 ' 
with all his house. 



or less, carry his children along with 
him in the course which he takes. 
(3) Here is the first express inquiry for 
salvation that we read of in this history, 
from the mouth of an idolatrous Gen- 
tile, (vs. 30.) 

32. Paul and Silas immediately 
spake (discoursed familiarly) unto him, 
(the jailor,) and to all that were in the 
house, the word of the Lord — the Gos- 
pel of his salvation by Jesus Christ, 
for "how shall they believe in Him of 
whom they have not heard ?" "Luke 
couples faith with preaching and doc- 
trine." — Calvin. "All thought of bod- 
ily comfort and repose was postponed 
to the work of saving the soul. The 
meaning of faith was explained," and 
the nature and purport of the ordinan- 
ces. Their preaching to all that were 
in the house proves nothing as to 
whether there were young children 
there or not. If there were such pres- 
ent as could not understand for them- 
selves, they would be reached through 
the parents, as they were also inter- 
ested in the results, and they would be 
baptized on the parent's faith. The 
narrative inti'oduces the household (as 
in the case of Lydia, ) as though they 
were involved in the parent's act. 
" Thou shalt be saved and thy house" 
vs. 31. "And when she was baptized 
and her household" vs. 15. "And was 
baptized, he and all his" vs. 33, just as 
we should expect on the supposition 
that the household covenant is implied. 

33. Took. Literally, receiving — 
taking them ( with him ) out of the 
inner prison, to the fountain or well, 
which commonly belonged to both pri- 
vate and public houses, and the same 
hour of the night, (literally, in that very 
hour,) so prompt was he now in alle- 
viating the cruelties done to them — 
and washed (off) their stripes. The 



j term here refers to an entire washing, 
I but such as could be done with little 
water or much, nothing being implied 
in regard to the quantity. If the mean- 
ing be to bathe, it is the stripes that 
were bathed, perhaps more exactly 
than washed. ^ And was baptized. 
The service he had just done them in- 
dicated his cordial acceptance of the 
salvation which they proclaimed. Faith 
without works is dead. New-born 
faith and hope and love work often 
in tender regard for the Gospel mes- 
sengers. All the circumstances favor 
the belief that this baptizing, in the 
confines of the prison and at midnight, 
must have been by sprinkling or pour- 
ing, and not by immersion. ^ He and 
all his. The baptism of the house- 
hold is spoken of as connected with 
his baptism, and belonging to it, as a 
proper appendage, while nothing is 
said, as yet, of any act of theirs, im- 
plying personal faith. See vs. 34, 
note. 

34. Brought. Eather, having brought 
them up into his house, which was proba- 
bly an upper story of the prison build- 
ings, and " the inner prison" may have 
been underground — he set meat before 
them — literally, he spread a table before 
(them) and rejoiced with all his house, 
having believed in God, or, that he had 
believed in God. This is a striking 
expression. The whole household was 
interested in his act, and they all had 
reason for rejoicing. It was a happy 
house, like that of Zaccheus, made 
glad by reason of salvation having 
come to that house. He rejoiced with 
all his house as one who believed in 
God. Observe. — (1) True piety is 
the light of a dwelling, the source 
of their most lasting comfort and hap- 
piness. (2) Parental piety makes a 
household blessed. Family religion is 



284 



THE ACTS OF THE APOSTLES. 



[A. D. 51. 



35 And when it was day, the magistrates sent the Serjeants, 
saying, Let those men go. 

36 And the keeper of the prison told this saying to Paul, The 
magistrates have sent to let yon go : now therefore depart, and go in 
peace. 

37 But Paul said unto them, They have beaten us 
cch. 22:25. openly uncondemned, e being Romans, and have cast us 
into prison ; and now do they thrust us out privily ? nay 
verily; but let them come themselves and fetch us out. 



instituted ; the family altar is set up ; 
the household covenant is embraced 
■with its precious seals, and the bless- 
ing of Abraham comes on the family. 
(3) What an incentive to parents to 
give themselves to God, when the eter- 
nal interests of their children are so 
involved in their acts. (4) What a 
change, as in the case of the jailor, 
from spiritual ignorance and impeni- 
tence, to the tender, believing, loving 
service of God before his household 
and the world. "This day is salva- 
tion come to this house, forasmuch as 
he also is a son' of Abraham." (Luke 
19:9.) 

35, 36. While the jailor was thus thor- 
oughly changed in his feeling toward 
the missionary prisoners, the magis- 
trates were moved to release them ; 
whether it was by the earthquake, or 
by their own conscience, upon calmer 
reflection, does not appear. Probably 
both had to do with it, and it was so 
oi'dered in God's plan. ^[ The Serjeants 
here mentioned, are literally rod-bear- 
ers — lictors — who in the colonies car- 
ried slaves before the magistrates as 
their insignia of office. These had 
orders to release those men. This could 
scarcely have been the plan of the 
magistrates at first, since the prisoners 
were thrust into the inner prison with 
an air of security. The now convert- 
ed jailor who had so recently obeyed 
the orders to imprison them, most glad- 
ly announces to th un these orders for 
their release ; not doubting, probably, 
that they would most cheerfully and 
eagerly go forth from their confine- 
ment. 

37. It is thought by some that the 
"Serjeants" or lictors came into the 



j prison with the jailor, or else found 
the prisoners in the jailor's house, for 

I it seems that Paul addressed them. 
But the jailor reported their saying to 
Paul, and possibly the jailor also re- 
ported Paul's answer to the lictors. 

j Else we may suppose that the lictors, 
following the jailor, made their appear- 
ance to the prisoners immediately af- 
ter their message had been delivered. 
IT Beaten. Literally, skinned — flayed. 
This was the severity of the scourging. 
Next, it was done openly — publicly — and 
their release should be as publicly done 
as their imprisonment had been, and not 
privily. Next, it was uncondemned — 
without any form of trial, and this was 
illegal in case of a citizen, however 
slight the punishment. ^ Being Ro- 
mans — being Roman men. This was the 
great point not before brought to view, 
that these prisoners were Roman citi- 
zens ; not that they were born in Rome, 
nor resided there, but were honored 
with this citizenship as a distinction 
for some merit, or some service done 
by themselves or their families. This 
gave them the dignities and immuni- 
ties of those living at Rome, among 
which was this exemption from torture 
and scourging. The Porcian Law 
(A. U. C. 506,) made this exemption 
absolute. It was, therefore, enough to 
say, " I am a Roman citizen" and this 
would secure protection throughout 
the vast empire. Why they had not 
pleaded this at first is not known, ex- 
cept that, in the turmoil and haste it 
would have seemed idle, or they may 
have not wished to plead their civil 
privilege against " suffering as Chris- 
tians." (1 Pet. 4:16.) Now, howev- 
er, the cause of Christ was involved, 



A. D. 51.] 



CHAP. XVI. 



285 



38 And the Serjeants told these words unto the magistrates : and 
they feared, when they heard that they were Romans. 

39 And they came and besought them, and brought 

them out, and f desired them to depart out of the city. /Matt. 8:34. 

40 And they went out of the prison, g and entered into s YS - u - 
the house 0/ Lydia : and when they had seen the brethren, 
they comforted them, and departed. 



and they -would not accept deliverance 
to the disgrace of their Christian pro- 
fession, or without some vindication of 
their right. Heb. 11 : 85. This po- 
sition would also have a happy effect 
upon the relations of the Philippian 
Church in that community. Paul was 
a Roman citizen, free-born. It was 
not any purchased honor. His father 
or other ancestor had received the dig- 
nity in reward probably for some ser- 
vice rendered the State. See ch. 22 : 
29. ^ Do they thrust us out — im- 
plying that the magistrates were as 
anxious now to get quietly rid of them 
as they were lately to imprison them. 
And these innocent prisoners for 
Christ's sake, could not accept release, 
as if they were only too glad to be set 
free, without regard to the rights of 
their cause. *ft Nay verily. But let 
them come themselves and fetch us out — 
openly and in person, as they them- 
selves so lately tore off their garments 
and ordered them to be beaten, (vs. 
22,) so they should come themselves 
and take them out. This bold and 
fearless course of the Apostle, insist- 
ing upon his right as a man and a 
citizen, served an important purpose, 
to put himself and the Christian 
Church in a proper position before the 
community. Besides, he would have 
seemed otherwise tacitly to admit the 
justice of their imprisonment. 

38,39. Told— reported back. There- 
port of these facts, and of this unexpect- 
ed position taken by the missionaries, 
alarmed the magistrates. The inhab- 
itants of Rhodes had been deprived of 
their freedom, A. D. 44, for putting to 
death some Roman citizens. This of- 
fense was by another law punished as 
high-treason, by death and confiscation 
of property. This reply had the desired 
effect. They not only came, but came 



and besought them to depart out of the 
city, and brought them out, as Paul de- 
manded. Paul submitted five times to 
scourging by his own countrymen, (2 
Cor. 11 : 24,) and became as a Jew 
to the Jews, though he might have 
pleaded his privilege as a Roman. In 
entreating them to depart out of the 
city, they seem to have had fear of the 
populace, who might be moved in their 
favor by this claim of Roman citizen- 
ship. The term for besought, is rendered 
by some soothed, and as it is the same 
term which in the next verse is rendered 
comforted, it might properly be read 
soothed, quieted, hushed them, — begging 
them to take no public action about it. 

40. They show their firmness and 
steadfastness in their work, by going 
from the prison to the Church — which 
was then in the house of Lydia, where 
they had also sojourned. There they 
met the Christian brethren who formed 
the nucleus of this first Christian 
Church in Europe of whose origin we 
have any account. It would seem that 
Luke remained at Philippi, as Luke 
does not use il we" in the narration 
since ch. 1G : 10, till ch. 20 : 5. f They 
comforted them. They gave them en- 
couraging exhortations to persevere in 
the midst of persecutions. They did 
not depart from the city in any haste, 
but in a way becoming their dignified 
character and work. (SeeEpis.Philipp.) 
Thus was originated this Church at 
Philippi, which Paul calls his "joy and 
his crown." Phil. 4: 1. First the 
family of Lydia, and then the family 
of the jailor, was gathered in here. 
God has always chosen to propagate 
His Church through a pious posterity. 
Blessed be God for the Gospel ministry, 
and the Christian Church in Europe. 
Under their power, Rome with her 
legions, and Greece with her philoso- 



THE ACTS OF THE APOSTLES. 



[A. D. 52. 



CHAPTER XVII. 

1 Now when they had passed through Amphipolis and Apollonia, 
a Luke 4:16. tne y came to Thessalonica, where was a synagogue of the 

ch.9:20."and J ew g ; 

2 And Paul, as his manner was, a went in unto them 



13:5, 14, r.nd 
14:1, and 16: 
13, and 19:8. 



phies, have departed ; but the cross of 
Christ, which Paul preached, rises into 
still greater prominence as a power in 
the world. Rom. 1: 16; Cor. 1: 18, 24. 

CHAPTER XVII. 

$ 27. Paul in European Greece. — 
Athens. A. D. 52. Ch. 17: 1-34. 

1. The historian Luke now speaks 
of the missionary company as " they," 
implying that he himself remained at 
Philippi. Some think that Timothy 
went with them from this city. ^[ Passed 
through — without stopping, still pursu- 
ing their way into Macedonia. — Amphi- 
polis was about thirty-three miles south- 



west from Philippi, on the river Stry- 
mon, and three miles from the sea. It 
was the capital of the first division of 
Macedonia, and an Athenian colony. 
They journeyed along the Macedonian 
extension of the Appian way. The 
great conqueror Xerxes had passed this 
way before him. Here is the hero of 
greater victories. If Apollonia was 
about half-way between Amphipolis 
and Thessalonica — thirty miles. They 
probably rested but a night in each of 
these places, possibly because there 
was no synagogue there — probably be- 
cause they would reach the chief central 
cities, as centres of influence. Thence 
they came to Thessalonica. This was 




the capital city of Macedonia and the 
residence of the Proconsul. Cassander 
changed its name from Therma to 
Thessalonica, which was the name of 
his wife, who was sister of Alexander 
the Great. Its name is now Salonica, 
at the north-east of the Gulf of Sa- 
lonica, -md is a great sea-port, with 
some seventy thousand inhabitants — 
one-half of whom are Jews — and 



the second city in European Turkey. 
Here they found a synagogue, (literally, 
the synagogue,) which they were ex- 
pecting to find, and which the Jews 
in that district attended. This city 
became a great city of Christian in- 
fluence. See 1 Thess. 1 : 8. 

2, 3. As his manner was — literally, 
according to the custom (with him.) This 
calls attention to his habit of seeking 



A. D. 52.] 



CHAP. XVII. 



287 



and three sabbath days reasoned with them out of the 
scriptures, 

3 Opening and alleging, b that Christ must needs have 
suffered and risen again from the dead ; and that this 
Jesus, || whom I preach unto you, is Christ; 

4 c And some of them believed, and consorted with Paul 
and d Silas; and of the devout Greeks a great multitude, 
and of the chief women not a few. 

5 T But the Jews which believed not, moved with envy, took unto 
them certain lewd fellows of the baser sort, and gathered a company, 



b Luke 24 : 26, 
46. 

ch. 18:28. 
Gal. 3:1. 
II Or, whom, said 
he, IpreacJi. 
c ch. 28:24. 

d ch. 15; 22, 27, 
32, 40. 



the Jews and making first the Gospel 
offer to them, though he was the Apos- 
tle of the Gentiles, Rom. 11:13; 
ch. 13 : 46. As the synagogues were 
the places of resort for devout Gen- 
tiles also, he would thus have access 
to the more serious and inquiring of 
the Gentiles, and best promote his mis- 
sion. ][ Three. Literally, upon three 
Sabbath days. This stay of two weeks 
and over, at least, may have been all. 
But a reference to the two Epistles to 
the Thessalonians would seem to some 
to suppose a longer visit. Reasoned 
— argued. Discoursed with them from 
the Scriptures. He drew his proofs, evi- 
dences and arguments and appeals from 
the inspired Word of God. His topics 
were the sufferings and resurrection of 
Christ and the necessity for them. 

Opening — unfolding. See Luke 24 : 
32. It is this unfolding, opening, ex- 
pounding of the Scriptures that is the 
life of all Gospel preaching, f Al- 
leging — propounding — in distinct prop- 
ositions ; or it may mean putting one 
passage by the side of another, so as to 
show the reference of the whole to 
Christ. This was Christ's method ; 
"expounding to them in all the 
Scriptures the things concerning Him- 
self." (Luke 24: 27.) That Christ. 
Literally, that it was necessary that 
Christ should suffer and rise from the 
dead. This same truth Christ Himself 
proved from the Scriptures, Luke 24 : 
26, 27. "Ought not Christ"— lite- 
rally, " was it not necessary that Christ 
should suffer," the same terms being 
used as here. The necessity, accord- 
ing to the Divine plan, for the suffer- 
ing and death of Christ to fulfill the 



predictions and answer to the types, 
&c, and to atone for sin, was set forth 
by Paul. ^[ Risen from the dead — lit- 
erally,/rom the dead ones. The neces- 
sity of Christ's resurrection to put the 
Divine seal upon His finished work, 
was also set forth. ^ And that this 
one (the Messiah predicted as to die 
and rise again,) is the Christ Jesus whom 
I announce unto you. This was giv- 
ing his discourse directness and appli- 
cation. 

4. The immediate results of the 
Apostle's preaching are given. ^[ Some 
of them (of the Jews and proselytes,) 
believed, (were persuaded) by his ex- 
positions, and were consorted with, 
(literally, were taken as an inheritance 
with, or, cast in their lot with,) Paul 
and Silas, (see Eph. 1 : 11,) as part 
of Christ's "inheritance in the saints," 
(Ephesians 1 : 18,) and of the devout 
(worshiping) Greeks — those Gentiles 
(called Greeks, as distinct from Jews, 
and so called on account of their lan- 
guage,) who were wont to worship in 
the synagogue, whether proselytes or 
not — a great multitude; for the Gospel 
was more readily received by the Gen- 
tiles than by the Jews. And of the 
chief (first) icomen — the honorable wo- 
men, as in ch. 13 : 50 — not few. This 
shows the effect of his preaching upon 
different classes. Women are elsewhere 
noticed by Luke, as promptly accepting 
the Gospel. Ch. 16 : 13. See vss. 12, 
34. (From 1 Thcss. 1 : 9, we find that 
many of Paul's converts here were from 
idolaters.) 

5. The effect upon the opposite class 
is here noticed. The disbelieving Jews, 
moved with envy at the calling of the 



288 



THE ACTS OF THE APOSTLES. 



[A. D. 52 



and set all the city on an uproar, and assaulted the house 
eEom.i6:2i. 0 f e j ason ^ an( j sought to bring them out to the people. 

6 And when they found them not, they drew Jason 
and certain brethren unto the rulers of the city, crying, 

/ch.i6:2o. f These that have turned the world upside down, are come 
hither also ; 

7 Whom Jason hath received : and these all do contrary 
Soh?i9?i2?" to the decrees of Cesar, g saying that there is another king, 

1 Pet. 2:13. Qne J esus> 

8 And they troubled the people and the rulers of the 
city, when they heard these things. 



Gentiles, (" I will provoke you to jeal- 
ousy by them that are no people," &c. 
Rom. 10 : 19. See ch. 7:9.) taking 
to themselves, as accomplices, certain 
wicked men of the market fellows — loaf- 
ers — loungers in public places — having 
gathered a company (literally, having 
got up a mob,) disturbed the city, ex- 
cited a disturbance or tumult ; and 
having beset (fallen upon) the house of 
Jason, &c. They lodged with Jason, 
(vs. 7,) who was a relative of Paul, if 
the same as mentioned Rom. 16 : 21, 
and sought to bring them out unto the 
peop'e, (the popular assembly,) before 
whom the rulers tried the causes, in the 
forum. Ch. 19 : 30. Thessalonica was 
a free city. Paul alludes to this tu- 
mult, (1 Thess. 3:4,) appealing to the 
Christians there as eye-witnesses of it. 
See, also, 2 Cor. 7 : 5. Now is ful- 
filled what Christ forewarned his Apos- 
tles. Matt. 10: 17; 23:34; Mark 
13 : 9 ; Luke 12 : 11 ; 21 : 12 ; John 
16 : 2. See ch. 13 : 50 ; 14 : 5, 19. 

6. And not finding them, they dragged 
Jason, &c. The term rendered "drew " 
is not the common word for that, but a 
stronger term, meaning to drag with vi- 
olence, as John 21 : 8. ^ Riders. The 
term here is Politarchs, (rulers of the 
city,) the exact title of the rulers of this 
free city, while those of a Roman col- 
ony, as Philippi, were called oTparnyoi— 
Prcetors — as we have seen, ch. 16 : 
22. An arch is found at Thessalonica, 
with an inscription, in which this very 
title is applied to the Thessalonian ma- 
gistrates ; and, strikingly enough, three 
of the names are those of three of Paul's 
companions, mentioned here or in the 



Epistles — Gaius, Secundus, and Sosipa- 
ter. ^ Crying — clamoring — they who 
have turned the (habitable) icorld upside 
down, these, also, here are present. The 
enemies of Christianity here admit how 
widely it had already spread — even, 
they say, over the habitable world. 
Pliny the younger, writes to the Em- 
peror from Bithynia, A. D. 102, that 
the temples were almost deserted, on 
account of the amazing progress of 
Christianity. These enemies here at- 
tribute to the Gospel itself the fruits 
of the world's opposition to it, as Christ 
had foretold. Matt. 10 : 34, 36 ; Luke 
12 : 49. 

7. Received. Entertained as guests. 
1[ These all (these Christians, all of 
them,) do (practice) contrary to (in the 
face of) the decrees of Caesar, (in this par- 
ticular,) saying thai there is another king 
— Jesus. This charge had been brought 
against our Lord so as to move Pilate 
against Him, viz. that He claimed tc 
be a King in opposition to Caesar, the 
Roman Emperor. (Luke 23 : 2.) It 
was false in the spirit of it. And the 
charge against Paul was either a sim- 
ilar device, or it arose from misappre- 
hending his discourses about Christ's 
kingdom, ( 1 Thess. 5:1; 2 Thess. 
2 : 1,) and His coming. The decrees 
here referred to are the State decrees 
against high treason, on the groun i 
taken in John 19: 12— " Whosoev r 
maketh himself a king speaketh agai :. 
Caesar." This prevailed with Pilatr 
against our Lord, and it prevailed with 
the people against these missionaries. 

8. Troubled. This charge excited 
the fears of the people, (literally, the 



A. D. 52.] 



CHAP. XVII. 



289 



9 And when they had taken security of Jason, and of the other, 
they lot them go. 

10 ^[And h the brethren immediately sent away Paul : 25- 
and Silas by night unto Berea : who coming thither went 

into the synagogue of the Jews. 

11 These were more noble than those in Thessalonica, in that 
they received the word with all readiness of mind, and 
'searched the scriptures daily ; whether those things were l^iel™: 

gQ_ John 5: 39. 

12 Therefore many of them believed; also of honourable 
women which were Greeks, and of men, not a few. 

13 But when the Jews of Thessalonica had knowledge that the 
word of Grod was preached of Paul at Berea, they came thither also, 
and stirred up the people. 



multitude, mob,) and the rulers, (lite- 
rally, the politarchs,) because such, are- 
port would excite suspicion of their 
loyal relations to the government, (see 
ch. 19 : 40) — having taken security — 
that is, having bound them over, and 
taken legal guaranties from Jason and 
the rest, (the certain brethren, vs. 6,) 
that the} r would send them out of the 
city, or at least not suffer any disturb- 
ance of the public peace, they dismissed 
them. These responsible persons prob- 
ably deposited their pledges, or a sum 
of money, as security to this effect. 
The missionaries had been in Thessa- 
lonica probably six or eight weeks, at 
least. 

10. Immediately. This would imply 
that they did so in accordance with the 
securities just given ; and by night, to 
avoid tumult, they sent away Paul and 
Silas, and perhaps also Timothy, who 
is thought to have been with them at 
this place, as he was afterwards sent by 
Paul to comfort the Christians there. 
1 Thess. 3 : 2. Here again at Berea, 
ihey made their way promptly to the 
Jewish synagogue, bent upon their 
great missionary work. ^[ Berea was 
from fifty to sixty miles south-west of 
Thessalonica, and was situated on the 
river Lydias. 

11. The people of Berea presented a 
very agreeable contrast with those of 
Thessalonica. They were more ncble, 
i. e , more ingenuous, frank, unpreju- 
diced. This was their distinctive char- 

25 



acter. They received theivord (listened 
to the truth preached,) with all readi- 
ness of mind, (eagerness,) and searched — 
not only listening to discourses, but 
inquiring and investigating, so as to 
form opinions from the Scriptures 
themselves. This they did daily, so as 
to decide if (whether) these things — 
preached by the missionaries— were so, 
as they declared in their discourses. 

12. Therefore. Literally, many there- 
fore of them believed — as the proper re- 
sult of these honest, earnest searchings 
of the Scriptures. They believed the 
Scriptures which they read, (viz. the 
Old Testament Scriptures, of course, 
for the New Testament Scriptures were 
none of them written as yet,) and so 
they believed in Christ as the promis- 
ed Messiah. And of the Grecian (Gen- 
tile) women who were honorable, and of 
(Gentile) men not a few. As before, 
the females of high position embraced 
Christianity promptly, (vs. 4.) But 
commonly "not many noble are call- 
ed." 1 Cor. 1 : 26. Besides they 
were not alone, though they may have 
taken the lead ; and so it is recorded, 
that not a few men did the same. The 
example and influence of mothers, 
wives, daughters and sisters in any 
community, can scarcely be overesti- 
mated. 

13. This pleasant prospect of use- 
fulness was suddenly disturbed, just 
as it had been before at Lystra, (ch. 
14 : 19.) These persecuting Jews fol- 



290 THE ACTS OF THE APOSTLES. [A. D. 52. 



sMatt. 10:25. ^4 k And then immediately the brethren sent away 
Paul to go as it were to the sea : but Silas and Timotheus 
abode there still. 

15 And they that conducted Paul brought him unto 
ich.i8:5. Athens: and deceiving a commandment unto Silas and 
Timotheus for to come to him with all speed, they departed. 
m 2 peter 2 : s. 1(5 <| Now wll ile p aul wa i te d for them at Athens, m his 
spirit was stirred in him, when he saw the city || wholly 
given to idolatry. 



II Or, full of 
idols. 



low him from one city to another. Be- 
sides this, the Judaizers came after 
him to undo the good he had done, as 
at Galatia. See Galat. ch. 2. T At 
Berea. Rather, Also in Berea (besides 
Thessaloniea) they came stirring up there 
also (agitating) the mob, as they had 
done in Thessalonica, (vs. 5.) m 
14. And then. But then immediately 
(as vs. 10,) the brethren — the Christians 
already gathered there as a body of 
believers — sent away Paid, (a strong 
expression — sent off away,) not as be- 
fore, where they merely sent him a few 
miles off to another city of Macedo- 
nia, but now to a more remote point. 
If To go as it were. Literally, as to the 
sea — that is, in this direction — to the 
sea. The idea conveyed in our version, 
that there was some false impression 
intended, and that they meant to prac- 
tice a duplicity by seeming to go sea- 
ward, and yet going by land, is not at 
all warranted by the Greek text. He 
doubtless went by sea, as there is no 
mention of any places passed by the 
land route, ^f But both Silas and Tim- 
otheus abode there still — at Berea, though 
Paul would naturally have taken one of 
them for his company, only that his 
abrupt departure after so brief a stay, 
and the excellent opening there, would 
seem to make it desirable that they 
both should sojourn there at Berea. 
What results followed we do not know, 
only that no mention is made of any 
Berean Church, though so much is ! 
said of that at Philippi, and at Thessa- j 
lonica, to both which Paul wrote Epis- 1 
ties. Perhaps the sudden departure 
of Silas and Timothy, vs. 15, may ac- 
count for this, and there was no 
Church established there, or none to ! 



reach any special importance. Thus 
Paul had planted three Churches iu 
Macedonia at the call of the man, vs. 
5, in a vision. And now, by the per- 
secution of the Jews he is driven to 
another region. He had been brought 
in contact with Roman government 
and Grecian civilization. Now, he will 
go where these have their great centre, 
and where he may already hope for a 
new life of the Church, amidst such 
elements of power. The voyage would 
occupy about three days in favorable 
weather. 

15. Conducted. Literally, those who 
set down, or set along Paul, on his 
journey, led him as far as unto Athens. 
Beza understands the force of the 
terms to be — those who undertook to put 
Paul in a safe place. So Geneva ver- 
sion reads, "And they had charge to 
conduct Paul safely." Tyndale, "They 
that guided Paul." It would seem 
that Paul may have gone to Athens at 
the instance of the brethren, who saw 
in that city so great a centre of influ- 
ence, as "one of the eyes of Greece." 
^f And receiving a commandment. The 
escorts of Paul were charged to sum- 
mon Silas and Timothy to join Paul as 
soon as possible. This was probably 
on account of some new development 
not anticipated when Paul left Berea. 
Timothy, it would seem, joined Paul at 
Athens, and was sent by him to Thessa- 
lonica, (1 Thess. 3: 1, 2,) while Silas 
joined him not until Paul had left 
Athens and gone to Corinth, ch. 18: 5. 
So the messengers departed from Athena 
and returned to Berea. 

16. Waited. Luke now notices what 
occurred in this famous city of Gentile 
learning. Athens and Corinth were 



A. D. 52.] 



CHAP. XVII. 



291 



17 Therefore disputed he in the synagogue with the Jews, and 
with the devout persons, and in the market daily with them that met 
with them. 

18 Then certain philosophers of the Epicureans, and of 
the Stoics, encountered him. And some said, What will 

this || babbler say ? other some, He seemeth to be a setter J^St?.**" 
forth of strange gods : because he preached unto them 
Jesus, and the resurrection. 



called the eyes of Greece, as Greece 
was the eye of the world. Poets, ora- 
tors, philosophers, resorted thither as 
the seat and centre of the world's wis- 
dom. While Paul wailed for them (Silas 
and Timothy,) to join him and to aid 
him in his work, his spirit was stirred. 
The term implies violent excitement, 
('■'■paroxysms' 1 '' is derived from it.) 
\ When he saw — literally, beholding the 
city full of idols. This was the aspect 
of the city which would strike every 
stranger. It was full of marble temples, 
and statues of gods and goddesses. 
Petronius said that it was easier to find 
a god there than a man ! We saw the 
remains of the Acropolis and its sur- 
roundings, as they were once sur- 
mounted with the statue of Minerva, 
from the chisel of Phidias ; also, the 
road to Eleusis, and the traces there of 
the Eleusinian mysteries. All these 
show how the city must have been over- 
running with idols. 

17. Therefore — so then disputed he. 
This term, as here used, seems to refer 
to continuous discourse, as vs. 2, and 
ch. 20: 7, 9. As used with another 
preposition in ch. 24 : 12, it means 
disputing or discussion. Two classes 
are found here, as in Berea and Thes- 
salonica; the native Jews and the 
Gentile worshipers, whether proselytes 
or not. This gave him access to the 
Gentile world, while his first appeal 
was yet to the Jews, The market. 
Here, also, Paul resorted, according to 
the custom among the Greeks at Athens, 
of debating freely in the assemblies of 
the people gathered in the Agora, or 
public square or forum. This was the 
established habit of the philosophers 
for popular instruction. The terms 
imply that this was a public discussion 
in the market, and thus distinct from 



the discourse in the synagogue. And 
this discussion was held daily, with 
those who chanced to meet him. " The 
visit of the people to the market, 
formed part of the usual arrange- 
ments for the day, and all those un- 
fettered by the claims of business re- 
sorted to this place of general assembly, 
where they found at once the market, 
gymnasia and baths, and tabernas of 
all kinds." — Becker's Charicles. So of 
Socrates it is said: "It was his custom 
in the morning to visit the places of 
public resort and those set apart for 
gymnastic exercises ; at noon to appear 
among the crowds in the market-place, 
and to spend the rest of the day in 
those parts of the city where he would 
be likely to meet with the largest num- 
ber of persons." — Anthon. 

18. Though there were the Platonists 
and Peripatetics, whose schools were 
farther off from the Agora, the Stoic 
philosophers had their public resort 
near to the market Eretria, which was 
most frequented. They were so called 
from the stoa, the porch, public court 
or piazza, where their founder Zeno 
taught, B. C. 350. The Epicureans 
were so called from Epicurus, who about 
30G B. C. founded his school, and taught 
in a public garden, which he purchased 
for about one thousand four hundred 
dollars, and left, to his adherents for the 
teaching of his system. The Epicureans 
were the pleasure lovers — held that the 
world had sprung from chance, (see vs. 
24,) that pleasure was the chief good, 
and that God was indifferent to human 
affairs, (see vss. 26-31.) While these 
were the Grecian Sadducees or Atheists, 
the Stoics were the Grecian Pharisees. 
They held to fate as determining all 
affairs, and were pantheists; holding 
that all souls were emanations from 



292 



THE ACTS OF THE APOSTLES. 



[A. D. 52. 



19 And they took him, and brought him unto ||Are- 

Atueus? iu opagus, saying, May we know what this new doctrine, 
whereof thou speakest, is ? 

20 For thou bringest certain strange things to our ears : we would 
know therefore what these things mean ? 

21 (For all the Athenians and strangers which were there spent 
their time in nothing else, but either to tell or to hear some new 
thing.) 



God. These also Paul refers to and 
refutes, (vss. 27, 28. 31,) as they en- 
countered (fell in with) liim in these 
public places. If Babbler — xohat will — 
rather, What does this babbler will to 
say. This term applies to a bird pick- 
ing up seed, and then to one picking 
up scraps on the road, or by begging 
or stealing; and then to one who is a 
retailer of scraps of news, or of know- 
ledge. The sense is originally, perhaps, 
a sower of words — one who scatters 
words broad-cast, and a waster of words 
— an idle babbler — including the idea 
of a beggarly and vile fellow. Tf Set- 
ter forth — a publisher, proclaimer of 
strange gods — rathei", of foreign divini- 
ties — such as had been unknown to the 
Athenians. Socrates had been con- 
demned on the same charge. They 
gathered this impression, " because he 
preiched unto them Jesus and the resur- 
rection,'''' from which they inferred that 
he wished to introduce Jesus, and the 
Father who raised him from the dead, 
as new gods for their worship. It could 
scarcely be supposed that they misun- 
derstood " the resurrection" for a god- 
dess, since this is here given by Luke 
only as the name or definition of Paul's 
doctrine, which, however, he did not 
commonly call by this simple word. 
^ Preached — evangelized — published as 
good news. 

19. Took him — evidently, as the 
term implies, without violence ; per- 
haps, however, in a semi-judicial man- 
ner, to make his cause more fully 
known before a public assembly, and 
not before the judges. We found the 
Areopagus, or Hill of Mars, to be a 
rocky knoll, about sixty feet high at 
the south end, under the shadow of the 
Acropolis, from which it is only two I 



hundred yards distant, westerly. Paul 
was probably led up hither from the 
Agora, or market in the vale below, 
ascending the rock by sixteen steps 
cut in the side. On the top is a stone 
bench, having three sides. This was 
probably the tribunal. On the east 
and west side of it is a raised block, 
one for the criminal, the other for the 
accuser. Hither they led up Paul to 
expound his doctrine from this open 
court-house platform, asking, may we 
know — can we know — may we know, if 
you please ? Literally, are we able? (i. e. 
with your permission.) The new doc- 
trine, or new teaching which he had 
put forth in the market place in his 
discussions, they would more fully 
know. Here then, in the presence of 
the grandest temples and monuments 
of heathenism, Paul was called on to 
expound Christianity. 

20. Strange things — surprising — in 
accordance with the term before used 
of foreign, unheard of gods. The 
resurrection of the dead was a doc- 
trine unheard of by any heathen people. 

We would know. Literally, we wish 
to know what these things would be, or 
wish to be. 

21. For. This explanation of their 
proceeding is here furnished. It was 
most of all at the impulse of curiosity. 
The whole population, both native and 
foreign, the citizens and those sojourn- 
ers who were attracted thither by its 
famous schools, and elegant entertain- 
ments — spent their time — were at leis- 
ure for nothing else than to tell or to hear 
some newer thing — the very latest news. 
It has been computed that there were 
three hundred and forty places in 
Athens where people met to talk politics 
and miscellany. In Thucydides, Cleon 



A. D. 52.] 



CHAP. XVII. 



293 



22 If Then Paul stood in the midst of |j Mars' hill, and USjgk. 
said, Ye men of Athens, I perceive that in all things ye Areb P a 9^- 
are too superstitious. 

23 For as I passed by, and beheld your j| devotions, l^J^f 
I found an altar with this inscription, TO THE UN- 2Thess - a^- 
KNOWN GOD. Whom therefore ye iguorantly worship, 

him declare I unto you. 

24 n God that made the world and all things therein, "^•un- 



charges the Athenians " that they are 
always slaves to unaccustomed things, 
but despisers of the accustomed." 

22. Paul now taking his stand on 
that celebrated summit, surrounded by 
the temples and statues of their divin- 
ities, delivers an address wonderfully 
pointed and comprehensive, and such as 
must have been given him by the Holy 
Ghost to speak. He opens in the 
style of their renowned orators. Ye 
men of Athens- — literally, Athenian men. 
He now aims to find in the idols and 
temples of Athens, some fact or feature 
of things whereon to link his own 
evangelical preaching, becoming a Gen- 
tile to the Gentiles. \ In all things. 
In all respects ye are very religious. Lit- 
erally, have very great reverence for 
divinities. This might be understood 
in a sense that would be accepted by 
them as flattering. It was intended 
to be conciliatory, and thus to pave the 
way for his presentation of Divine 
truth. He, therefore, stated only what 
was truth, that they were addicted to di- 
vinities, as was seen in their immense 
and splendid arrangements for the wor- 
ship of their various gods. This was, 
of course, to a Christian view, the 
grossest superstition. But Paul does 
not choose to affront them by such an 
accusation as would cut off his argu- 
ment and shut him out from further 
access to them. The Holy Spirit, who 
inspired Paul, did not sanction such a 
policy. See Erasmus, quoted by Du 
Veil, p. 89. 

23. For. He gives the ground on 
which he had formed this judgment. 
^\ Passed by — literally, passed through 
(your city.) While he was waiting for 
Silas and Timothy, he saw the city full 
of idols, (vs. 16.) f Beheld— surveying, 
reconnoitering. Tf Your devotions. Rath- 

25* 



er, your objects of worship. ^ I found 
also an altar, in addition to the rest, 
f With this — literally, on which had 
been inscribed, To the Unknown God ; lit- 
erally, To an Unknown God. He does 
not, therefore, introduce a new God, 
but proposes to set forth the God whom 
they worshiped as unknown. That 
there was such an altar, is plain from 
this testimony of Paul. It is believed 
that when any calamity or deliverance 
occurred that was not to be referred to 
any of the known gods, an altar was 
inscribed to an unknown god. There is 
no evidence that the God of the Jews 
was meant. Whom therefore. They 
certainly will not object to knowledge, 
of which they so publicly and solemn- 
ly confessed their want. Therefore, lam 
declaring (proclaiming) unto you Him 
whom ye worship, without knowing, (i. e., 
without knowing whom, you worship.) 
He does not mean to say that they were 
worshiping the true God without know- 
ing it, but that, as they were con- 
fessing their ignorance or' God so far 
as to worship a God unknown to them, 
he would proclaim unto them the true 
God. Paul hints that 44 this inscrip- 
tion was a testimony to the innate idea 
of God which is universal to man." It 
was a trace of a certain y earning in 
the heathen breast after a knowledgo 
of the true God, beyond all the findings 
of heathenism. Therefore, the Scrip- 
tures no where offer any argument to 
prove God's existence, but they assumo 
it as an admitted truth. 

24. The Apostle now uses with idol- 
aters the same confounding argument 
which Isaiah employed with those of 
his day, referring repeatedly to the 
creatorship of God. Isa. 40 : 21, 23 ; 
42 : 5. "He that giveth breath unto 
the people upon it, and spirit to them 



294 



THE ACTS OF THE APOSTLES. 



[A. D. 52. 



jXjriSi* seeing that he is °Lord of heaven and earth, ^dwelleth not 

in temples made with hands ; 
ffPs. 50:8. 25 Neither is worshipped with men's hands, q as though 
he needed any thing, seeing r he giveth to all life, and 
breath, and all things ; 

26 And hath made of one blood all nations of men for 
to dwell on all the face of the earth, and hath determined 
«Deut.32 times before appointed, and 8 the bounds of their habi- 

tation : 



r Gen. 2:7 
Num. 16 : 22. 
Job l^i : 10, and 
27:3, and 33:4, 
Isa. 42 : 5, and 
57:16. 
Zech. 12:1. 



that walk therein." In opposition to 
the Epicurean notion of chance, he sets 
forth God as the Creator, appealing to 
the first principles of natural religion, 
which arrives at the invisible things of 
God, even His eternal power and God- 
head, from the creation of the world. 
R >m. 1 : 20. Herein they were with- 
out excuse for being ignorant of God. 
^[ Seeing He is — literally, He being 
Lord. Here he put forth the doctrine 
of an over-ruling Providence against 
the Epicurean notion that God is in- 
different to human affairs. The Crea- 
tor is the Upholder of all things. Johnl: 
3, 4 ; Heb. 1 : 3. Even Plato dreamed 
not of a Creator of heaven and earth ; 
and Aristotle did not distinguish be- 
tween God and the world. ^ Dwelleih 
not. He here opposes the low ideas of 
heathenism which made their divini- 
ties take up their abode in their tem- 
ples. God, this Creator and Upholder 
of the Universe, does not take up His 
residence in manufactured temples. — I 
could never fully estimate this point, 
till I stood on Mars' Hill and imagined 
Paul looking out upon the higher sum- 
mit of the Acropolis towering there 
above him, crowded with temples and 
surmounted with the Parthenon, and 
crowned with the wonderful statue of 
Minerva, who was called " the God- 
dess." Around him were the beautiful 
Temple of Theseus, which yet stands 
in good preservation, and the Temple 
of Jupiter Olympus, so that almost ev- 
ery conspicuous object in the view was 
either a temple or a statue of some 
idol god. No wonder that the Gentiles 
ell into this error, when even the Jews 
had to be warned against such a mis- 
take. Isa. 66 : 1 ; Acts 7 : 48. 



25. Neither is worshipped — rather, 
ministered unto. This opposes the pop- 
ular heathen idea that the gods were 
dependent on the worship of their tem- 
ple services, and that the sacrifices 
were gift-offerings to the gods, and the 
odors a refreshing smell, As though 
— literally, needing (having need of) 
any thing besides — in addition to — out- 
side of Himself. ^[ Seeing — literally, 
himself giving to all life and breath — lit- 
erally, the all things, which they enjo}\ 

26. Made of one blood. This was di- 
rectly against the Athenian belief that 
they were of superior blood to foreign- 
ers, and against the whole system of 
polytheism, which held to various 
stocks and divers origins of the human 
family, under different gods. But Paul 
asserts that as there is but one God, so 
there is but one human family, and 
one common origin of all nations, from 
one original pair. The unity of God 
is thus closely associated with the unity 
of the race. All the diversities that 
are found in different people are proved, 
by scientific researches, to be unessen- 
tial, and no greater than those which 
are found among animals of the same 
species — as the dog, horse, &c. (See 
Prichard's History of Man.) ^ Made 
[crea'ed of) one blood. So created them 
as that they have but one blood run- 
ning through all their veins. He may 
refer to the hematological fact that the 
blood of the whole human family is the 
same — as science has proved — and is 
different in its analysis from all other 
blood. However diverse the form and 
features and complexion of different 
tribes and nations, their blood, when 
submitted to the microscope, is found 
to be always the same ; and it can bp 



A. D. 52.] 



CHAP. XVII. 



295 



27 4 That they should seek the 
might feel after hini, and find him, 
from every one of us : 



Lord, if haply they 1 
1 though he be not far 



Rom. 1 : 20. 
uch. 14:11. 



28 



For x in him we live, and move, and have our being; hSVis. 



y as certain also of your own poets have said, For we are f Titusl:I2 - 
also his offspring. 



detected and distinguished from the 
blood of any other animal, however 
nearly it may resemble mankind. 
^ To dwell — settle. Though there are 
different nations in different climes, yet 
they are of one origin. The 10th 
chapter of Genesis gives the most sat- 
isfactory account of the original settle- 
ment of the earth. The Athenians 
boasted that they were not derived, but 
indigenous to the soil , and against such 
an absurd claim this assertion of the 
Apostle was aimed. They, of course, 
regarded the Jews as inferior to 
them, and this also would be aimed 
at. 1[ And hath — having defined — pre- 
scribed. This diffusion of men over the i 
face of the earth was in conformity, not 
with blind fate, but with God's appoint- 
ment of the seasons preoi dained — epochs 
— eras — dates of universal history, as 
of Babel and the flood ; and national 
history — growth and decay, &c. Hence 
He is Creator, Preserver, and Govern- 
or, also. ^ And the bounds of their set- 
tlement — assigned them their seasons 
as a nation, and their territorial con- 
fines. Hence the Athenians had, like 
all other people, derived their times 
and confines from the all-determining 
will of God, and not from a multipli- 
city of gods, as they held. The heath- 
en generally had no idea of a history 
of the world governed by God's provi- 
dence, and pointing to God. 

27. God had an intelligent and wise 
aim in all this creation and distribu- 
tion of men over the globe. The end 
of all His providential arrangement is, 
that men should seek the Lord, as being 
dependent on Him, and sustained by 
Him ; who, as creator, and preserver, 
and governor, makes Himself known 
to men. Rom. 1. So that they are 
without excuse for their ignoring of 
Him as "an unknown God." If If 
haply — ;/ perhaps, expressing a contin- 



gency, not very likely to occur — as 
much as to say, though this is God's 
aim to lead men to seek Him, the only 
difficulty and the only question is, 
whether they will indeed do so, seeing 
they are blinded by nature, and the 
heathen, without a written revelation, 
must grope like the blind and/<?^ after 
Him. He would admit that the light 
which the heathen have, without reve- 
lation, is comparatively indistinct, and 
their case, as benighted by sin and re- 
pugnance, is full of difficulty, so that 
it is, beforehand, the merest peradven- 
ture whether any, groping thus in the 
dark, would ever find Him. Although 
indeed this is not because of any dis- 
tance at which He is from us, because 
lie is not far from every one of us. 
Hence the failure to find God is not 
because of His remoteness or indiffer- 
ence to human affairs, as the Epicure- 
ans held, but from men's own fault, 
"not liking to retain God in their 
knowledge." Rom. 1 : 28. This charges 
the Athenians with the fault of having 
the true God an unknown God to them. 

28. For. To show how near God is 
to us and how intimately connected 
He is with all our affairs, Paul gives 
as a reason why we may and ought to 
seek and find Him, that in Him we live, 
and move, and exist. We are entirely 
dependent even for life, motion and 
existence itself, upon God ; and it is 
in Him, as if our every breath and mo- 
tion were involved in Him. He must 
then be the- nearest possible to \is. 
There cannot be any essential diffi- 
culty in finding Him, if indeed only 
we be inclined to seek, and feel our way 
after Him. This truth he enforces by 
reminding them that it was admitted in 
words by their own poets. True, it 
was not acknowledged in its proper 
sense. But it could be quoted as their 
own formal testimony. Aratus, a poet 



290 



THE ACTS OF THE APOSTLES. 



[A. D. 52. 



n ch. 14:16. 
Koni. 3: 25. 
7, Luke 24:47. 
Ti us 2:11, 12. 
1 Peter 1 : 14, 
and 4 : 3. 
cch. 10:42. 
Rom. 2 : 16, and 
14:10. 



29 Forasmuch then as we are the offspring of God, z we 
ought not to think that the Godhead is like unto gold, or 
silver, or stone, graven by art and man's device. 

30 And a the times of this ignorance God winked at ; 
hut b now commandeth all men every where to repent : 

31 Because he hath appointed a day, in the which c he 
will judge the world in righteousness by that man whom 



of Tarsus and a countryman of Paul, 
had used this language about 270 B. 
C, and so also had Cleanthes, another 
and cotemporary of Aratus, used it, 
who was a disciple of Zeno, the found- 
er of the Stoics. He had addressed it 
to Jupiter. But even they held it as 
true only of the Supreme God. Gro- 
tius says that " what was said by Ara- 
tus of Jupiter, Paul adapteth to the 
true God, because by Jupiter the wis- 
est among the Greeks did understand 
the Most High God." His offspring— 
the family of Him— the race. They 
held to physical derivation from one 
Supreme and universal existence. The 
passage reads : 

" For we all greatly need Jupiter, 
Tor we are his offspring — full of grace, 
He grants men 
Tokens of favor." 

29. Forasmuch then. Taking them 
up, then, upon their own ground — ta- 
king this to be admitted by yourselves, 
that we are the offspring of God — he in- 
fers from this admitted dignity of hu- 
man nature and its dependence upon 
God, the absurdity of holding the God- 
head (literally, the Divine) to be Like 
unto gold or silver or stone, the work of 
men's hands. The heathen argued 
that because we are God's offspring, 
God must be of like form with us, 
and may be so represented. But 
this is to degrade the Godhead to 
the level of material objects, and to 
make us inferior even to gold and sil- 
ver, as derived from such a source. 
This system is, therefore, "a degrada- 
tion as much of man as of God." 

Gold. The colossal statue of Mi- 
nerva crowned the Acropolis, and was 
to be seen from afar, executed in gold 
and ivory by Phidias — the gold glis- 
tening in the sun. 

30. The Apostle now refers to the 



fact that the past history of the heath- 
en world was a history of idolatry, in- 
volving this grossest ignorance of God, 
and of course, of all that is truly good. 
These Athenians confessed their igno- 
rance by this inscription of an altar 
to an unknown God. These long times 
of heathen ignorance God overlooked — ■ 
passed over; as he had said to the Ly- 
caonians, " God, in times past, suffered 
all nations to walk in their own ways," 
ch. 14 ; 16, (to show the universal de- 
pravity, and the world's inability to at- 
tain salvation) — without sending them 
a revelation, or the preaching of re- 
pentance, faith, and judgment to come; 
and without fignally sweeping away 
idolaters by swift destruction of them 
for such heinous sin — as if He did not 
take any strict account of it. For af- 
ter that, in the wisdom of God, the 
world by wisdom knew not God, &c. 
1 Cor. 1 : 21. See Rom. 1:2; 3 : 
25, 20. But now. This overlooking 
has now come to an end. The revela- 
tion of God's will is now to all people, 
and not confined to Israel. God now 
expressly commandeth all men, everywhere 
— whatever their nation or country — 
to repent. This term signifies to change 
the mind, leading also to a change of 
practice. Repentance is a turning 
away from evil to good — from misery 
to happiness — from Satan to God. And 
this is our highest duly, and chiefest 
interest. There is no excuse for igno- 
rance now, and ignorance is no excuse. 
Romans 1 : 20. 

31. This command to repentance is 
part of a plan which provides also for 
a judgment day, and a Judge of quick 
and dead. God does not any longer 
pass over transgression, because He 
has expressly appointed — fixed — a day — 
a set time. This announcement of a 
coming judgment day must have been 



A. D. 52.] 



CHAP. XVII. 



297 



he hath ordained; wliercof 'he hath || given assurance unto ]] f °aL° ffercd 
all men, in that d he hath raised him from the dead. dtih - 2:2i - 

32 ^[ And when they heard of the resurrection of the 

dead, some mocked ; and others said, We will hear thee again of 
this matter. 

33 So Paul departed from among them. 

34 Howbcit certain men clave unto him, and believed : among the 
which ivas Dionysius the Areopagite, and a woman named Damaris, 
and others with them. 



most impressive, as uttered from this 
most celebrated tribunal of the world. 

The world — literally, the inhabited 
world. All, whether Jews or Greeks — 
all nations and people, f In righteous- 
ness — not as human judges, even of the 
Areopagus, often in gross unrighteous- 
ness. "Shall not the judge of all the 
earth do right V The highest exhibi- 
tion of justice will then be made. 
If By that man — literally, In (by) a 
man. This is the great attractive fea- 
ture of the judgment most interesting 
to men, most conciliatory, that a man is 
to be the Judge. The Greeks held that 
men, such as Minos and Rhadaman- 
thus, were made judges of men in the 
world of spirits — that these were demi- 
gods, deified after death. This was 
their dim idea of the great truth, as 
traced out in their mythology. To 
" the Man " — the God-man — has been 
intrusted this univei"sal judgment. 
God "hath given to Him authority to 
execute judgment also, because He is 
the Son of man." (John 5 : 27.) He 
who alone is both God and Man, must 
needs be the only Judge. % Ordained 
— designated — defined. ^ Assurance — 
literally, having furnished faith — ground 
of faith — to all men, having raised Him 
from the dead. The resurrection of 
Christ is the great miraculous fact 
which declared Him to be the Son of 
God with power, (Rom. 1:4,) and 
attested His claim to be the Judge of 
the world. His resurrection also proved 
that all men would be raised ; and this 
would be for judgment at His hands. 
(1 Cor. 15: 22.) Observe. — Paul has 
taken up his hearers on their own 
grounds, and has skillfully led them to 
the great vital doctrine of Christ. Al- 



ready he has shown that faith in the 
doctrine of Christ, as the risen Judge, 
who, as God-man, is linked to us, is 
the great requisite. And now, with 
this knowledge of God, they may draw 
near to Him ; for this only Judge is 
the only Dispenser and Saviour— the 
day's-man betwixt God and us. 

32. When they heard— litem Uy, of a 
resurrection of dead men — as inferred 
from the resurrection of Christ, or from 
the doctrine of a general judgment; 
since the judgment of any one sup- 
poses the presence of body and soul, 
which together constitute the person. 

Some mocked. The doctrine was not 
admitted by the Greeks. It was held 
to be an impossibility ; and so their 
philosophers and poets had distinctly 
asserted. It would seem that this out- 
break of mockery interrupted Paul in 
his discourse, as he was passing to a 
fuller exposition of the Christian faith. 

Others said. It may be that these 
parties were, respectively, the Epicu- 
reans and Stoics ; but not necessarily 
so. This was probably only a more 
polite way of dismissing the subject ; 
as would seem from Paul's prompt de- 
parture, and from his not addressing 
them again, as he would certainly have 
done if invited; and from the " how- 
beit " in vs. 34, as if in contrast with 
this dismissal. 

33. So. Things being so, Paul de- 
parted from the midst of them — i. e. 
from the assembly at the Areopagus, 
not from the city. See ch. 18 : 1. 

34. Ilowbeit. Though he was so sum- 
marily dismissed by this assembly, 
some men, adhering to him, believed 
these doctrines which the multitude re- 
jected. T[ Amorg whom. It is here 



THE ACTS OF THE APOSTLES. 



[A. D. 52. 



CHAPTER XVIII. 

1 After these things Paul departed from Athens ; and came to 
Corinth ; 



mentioned that one of the judges of the 
Areopagus, the most learned and em- 
inent court in the world, was one of 
Paul's adherents. Eusebius says that 
he was the first bisnop of Athens, as 
stated by Dionysius, bishop of Corinth. 
This seems to have been a mere tra- 
dition, according to the custom in such 
cases to associate distinguished names 
with this office, without any certain 
ground. Damaris. This woman here 
specially mentioned, was probably a 
noted person also, not, as some have 
supposed, the wife of Dionysius, else 
it would have been differently express- 
ed. And not these alone, but others 
ivith them. It is known that the Par- 
thenon, on the summit of the Acrop- 
olis, was afterwards converted into 
a Christian Church, and the Greeks 
became so opposed to idols, that on 
this point mainly a schism occurred 
between the Churches of the East and 
"West, in the eighth century. The 
Church of Athens, however,never seems 
to have been as prominent as some others 
in less distinguished cities. Here we 
learn (1) How little mere worldly learn- 
ing can do in attaining to the knowledge 
of Christ. (1 Cor. 1 : 19-21.) (2) How 
Paul treats all such heathen philoso- 
phers as idolaters, which they were ; 
and (3) How he preaches to them the 



plain doctrines of repentance and faith. 
We shall see how the more commer- 
cial Corinthians received the Gospel, 
better than the philosophic Athenians, 

CHAPTER XVIII. 
\ 28. Paul at Corinth a year and a 

half. — Writes Epistles to the 

Thessalonians — (Gallio.) A. D. 

52-54. Ch. 18 : 1-18. 

1. Paul had sent Timothy to Thessa- 
lonica, and if Silas came to him at 
Athens, he had sent him back also to 
Macedonia ; he himself having been 
hindered by Satan from going thither. 
TT After these things, which have just 
been related as occurring at Athens, 
Paul departed thence and came to Cor- 
inth. The voyage could be made in 
two days. It is now made in four 
hours by steam. Athens and Corinth 
were called "the eyes of Greece" — 
most famous for learning and the high- 
est reach of philosophy. But " the 
world by wisdom knew not God," in- 
stead of finding Him out by their wis- 
dom. Corinth was the capital of 
Achaia, situated on an isthmus, be- 
tween the iEgean and Ionian Seas, (a 
bridge between Europe and Asia,) and 
had a harbor on the European side, 
called Lechea, and another on the 
Asiatic side, called Cenchrea. The 




A. D. 52.] 



CHAP. XVIII. 



299 



lconiefil: 2 And found a certain Jew named a Aquila, bora in 
2 Tim. 4:19. p 0 ntus, lately come from Italy, with his wife Priscilla; 
(because that Claudius had commanded all Jews to depart from 
Koine :) and came unto them. 

3 And because he was of the same craft, he abode with 
i oor. 2 4 : :i2". them, b and wrought : for by their occupation they were 
^hiail tentmakers. 

c oh. i7: 2. 4 c ^ n( j h e reason ed in the synagogue every sabbath, and 

persuaded the Jews and the Greeks. 
dch.i7:u, is. 5 ^ n( j d w hen Sii as anc [ Timotheus were come from 



Acro-corinthus, corresponding with the 
Acropolis at Athens, stood on a summit 
eighteen hundred feet high, and we 
saw it distinctly from the top of the 
Parthenon, at Athens, about forty-five 
miles, so clear was the atmosphere. 
The Corinthian style of architecture 
was the most splendid of all. This 
was a very central point, of the great- 
est importance for its relations with 
East and West, to be gained over to 
Christianity. 

2. It is here stated how he fell in 
with Aquila and Priscilla, who are af- 
terwards mentioned in the Epistles. 
Rom. 16: 3; 1 Cor. 16: 19; ch. 18: 
18, 19. Aquila was a native of Pon- 
tus, a northern province of Asia Mi- 
nor, near the Black Sea. He had lately 
come to Corinth from Italy, (Rome,) 
on account of a decree of the Roman 
Emperor Claudius, banishing the Jews 
who resided there from the city. This 
decree is referred to by Suetonius, 
who says that it was on account of tu- 
mults among the Jews, the instigator 
being Chrestus, (Christ,) or on his ac- 
count. As no mention is made of the 
conversion of this couple under Paul, 
it is inferred that they were Christian 
converts already, probably at Rome, 
where there must have been a Church 
originating possibly from the "strangers 
at Rome," converted at Pentecost, (ch. 
2 : 10.) As yet the Romans made no 
distinction between Jews and Chris- 
tians, but regarded the Christians as 
a Jewish sect; and the term Jew here, 
denotes simply the nation, Came to 
them — as is further narrated in the next 
verse. True religion draws men of 
different sorts together, and true Chris- 



tians soon find out an affinity between 
them, in spite of common distinctions. 

3. The chain of providential ar- 
rangement is here given. God had so 
ordered their trade as to keep them 
together, since it was important for 
His cause. "[[ Same craft — of like 
trade. The Jews used to have their 
sons taught some trade ; and their 
Rabbis held that whoever did not, 
taught his son to be a thief. ^ He 
abode. Paul was thus provided with a 
home there. He refers often to his 
custom of sustaining himself by work- 
ing with his own hands. Ch. 20 : 34 ; 
1 Cor. 9:12; 2 Cor. 7:2; 1 Thess. 
2:9; 2 Thess. 3:8. Tent makers. 
Their trade was this, to make tents for 
travelers and soldiers, probably of 
hair cloth, from a coarse goat's hair, 
(Syriac — canopy makers.) Such as are 
now in common use thereabouts. At 
this time he received some supplies 
from Macedonia, sent, perhaps, by Tim- 
othy and Silas. See 2 Cor. 11 : 9. 

4. There were many Jews in Cor- 
inth, and of course there was a syna- 
gogue there. Just now an extra num- 
ber of those banished from Rome 
would be there. As was his custom, 
he resorted thither, and published the 
Gospel, first to the Jews there assem- 
bled, and to the Gentiles, who also 
attended there as proselytes or not. 
^ Reasoned — discoursed publicly, and 
from week to week. This is the term 
commonly used in the narrative, mean- 
ing sometimes, disputed. \ Persuaded. 
Not only aimed to persuade, but favor- 
ably influenced them. 

5. It is not certain whether Silas 
had joined Paul at Athens, according 



300 



THE ACTS OF THE APOSTLES. 



[A. D. 52. 



Macedonia, Paul was e pressed in the spirit, and testified 
to the Jews that Jesus II ivas Christ. 



e Job 32: 18. 
ch. 17:3. 
vs. 28. 
II Or. is the 
Christ. 



6 And f when they opposed themselves, and blasphemed, {tetlt'ih. 



E he shook his raiment, and 
he upon your own heads; *I am clean 
I will go unto the Gentiles. 



g Neh. 5: 13. 
Matt. 10:1 

k from henceforth fi^;^\ 9t n, 

12. 

2 Sam. 1 : 16. 



to bis summons, (ch. 17 : 15,) and 
been sent back to Macedonia, or wheth- 
er he had been delayed, and had just 
now joined the Apostle. When they 
came to him he was pressed (straitened) 
in the spirit, testifying to the Jews the 
Christ Jesus — that the Christ or Mes- 
siah, prophesied of, was Jesus of Naz- 
areth. (The Greek term Christ means 
the same as the Hebrew term Messiah.) 
Paul was stirred with a new impulse, 
on their arrival — or it may mean, they 
found him pressed (straitened) in soul 
with anxiety, and absorbed in testify- 
ing of Christ. The latter seems to be 
the more exact sense of the terms. 
Some critics read " word," or discourse, 
instead of "spirit." He was strait- 
ened in discourse, or anxiously pressed 
— entirely absorbed in preaching the 
Gospel. Here, it is supposed, 

Paul writes his First Epistle to 
the Thessalonians. Corinth. 
A. D. 52. 

The arrival of Silas and Timothy (vs. 
5, ) was a crisis in Paul's work. Timothy 
brought from Thessalonica such re 
ports of the Church there, as led Paul 
to write to them an Epistle, the First 
Epistle to the Thessalonians. This 
was the earliest of all his Epistles, and 
was written at Corinth, A. D. 52. See 
ch. 18 : 5. This is, accordingly, the 
oldest portion of the New Testament, 
written ten or twelve years before ei- 
ther of the Gospels. This Church had 
been planted by the Apostle, (ch.17: 1.) 
It was one which deeply interested 
him, for its eminent Christian graces, 
1 Thess. 1 : 2-10. For it he had labored 



most diligently and faithfully, ch. 2 : 
1-12. They had suffered persecution 
from their countrymen the Gentiles, 
13-16, on which account he had wished 
to visit them, but being hindered, had 
sent Timothy, who had brought good 
tidings of their faith and charity, 2 : 
17; 3: 7. He wrote also not only to 
encourage them, but to exhort them to 
all holy living, (ch. 4 : 1-13,) and to cor- 
rect some errors into which they had 
fallen, supposing that believers who 
died would be at disadvantage in re- 
gard to our Lord's second coming. Ch. 
4: 13. He wrote this Epistle, we see, 
amidst his troubles and discourage- 
ments in Corinth, where he says he 
was "in weakness and in fear and in 
much trembling." 1 Cor. 2 : 3. 

6. Opposed themselves. This term is 
elsewhere rendered resisting, (Rom. 13 : 
2,) as by a formal, organized resist- 
ance. Blaspheming. Their opposi- 
tion rose to the pitch of speaking blas- 
phemous words against the Gospel and 
Christ, of whom he had just borne wit- 
ness, (vs. 5.) The Jews at Antioch 
in Pisidia, had done the same, (ch. 13 : 
45,) and Paul had turned away from 
them as here, to the Gentiles. ^ Shook 
his raiment — literally, shaking off, or 
out — signifying that he would shake 
off all connection with them, and wit- 
ness against them, as before he shook 
off the dust of his feet. Ch. 13 : 51 ; 
see Neh. 5: 13. ^[ Your blood. See ch. 
20:26; Ezek. 18:30; 33:4. The 
ruin and responsibility of it rests upon 
your own heads. This symbolical lan- 
guage arose probably from the sacrifi- 
cial custom of laying the hand upon 



A. D. 52.] 



CHAP. XVIII. 



301 



7 If And he departed thence, and entered into a certain 
tK-gf' 19 ' mans house, named Justus, one that worshipped God, 



Ex. 18: 13, and 

33 : i. 



I^h°i3 fie, ana whose house joined hard to the synagogue 

1 1 Cor. 1 : H 



1 And Crispus, the chief ruler of the synagogue, 
. believed on the Lord with all his house ; and many of the 
Corinthians hearing believed, and were baptized. 



the head of a victim, and imprecating 
on it the curse. See Matt. 12:24-31. 
If Clean. " Pure from the blood." 
Oh. 20:26. See Matt. 27:25. So 
the hands were washed (as Pilate) to 
signify freedom from the blame of their 
condemnation. \From henceforth — from 
the present, I will go unto the Gen- 
tiles — that is, so far as Corinth is con- 
cerned. He would turn his attention 
and labors from the Jews to the Gen- 
tiles of Corinth. m 

7. This solemn declaration was at 
once carried out. Having departed 
thence — that is, from the synagogue — he 
went into the house of a certain one, Jus- 
tus by name — as a place of teaching, in- 
stead of the synagogue, while he con- 
tinued to reside with Aquila. This 
Justus was a Gentile proselyte, here 
described as one who worshiped God, 
and thus differing from his fellow Gen- 
tiles. It would seem that he must al- 
ready have become a Christian, though 
some suppose that he was as yet only 
a sympathizer with Paul, who opened 
his house to him, and afterwards be- 
came a believer. His house was well 
located, because it joined hard by (was 
adjoining) the synagogue. It would 
give any Jews who wished, an oppor- 
tunity to attend, while the Gentiles 
would be more likely to resort thither 
to the house of a px'oselyte than to the 
synagogue. It would also serve better 
for a public testimony, to open a house 
under the eye of the synagogue. 

8. Crispus. A leading Jew now comes 
out from the synagogue, and with his 
family joins himself to the Christian 
community. He Was the chief ruler of 
the synagogue; and if these were the 
hereditary Elders of the Jews, there 
must have been several, of whom there 
was a chief, or leading one — the oldest 
or most eminent. It is supposed that 
the special interest attaching to this 

'20 



conversion, led Paul himself to baptize 
this man, 1 Cor. 1 : 14, together with 
one Gaius, (see Rom. 16:23,) and the 
household of Stephanas, though the 
account Paul himself gives of it is all 
that we know of his reasons. It may 
have been on account of the absence 
of Silas and Timothy, ^f With all his 
house. This mention of all his house, 
though it is here connected with 
believing, seems to imply that the 
membership of the parent carried with 
it the membership of the household, 
and they were accounted as a Christian 
house. Moreover these several instances 
of Cornelius, (ch. 10 : 24, 44,) and of 
Lydia, (ch. 16: 15,) and of the jailor, (ch. 
16 : 33, 34,) show a connection not only 
between the parent's believing and the bap- 
tism of his household, but also between the 
parent's believing and the believing of all 
his house. God proves thus that such a 
household covenant is hi force not only by 
having the seal applied, but by actually 
granting that which the seal signifies — ■ 
showing His fidelity on the spot, and put- 
ting it on revcrd to honor the household 
ordinance, and to make good the Abra- 
hamic covenant, without delay, by grant- 
ing " the blessing of Abraham." ^Many. 
The Church increased rapidly. ^Hear- 
ing — the Gospel message and doc- 
trine — for how shall they believe on 
Him of whom they have not heard? 
For the character of these converts, see 
1 Cor. 1 : 16. "Not many wise men 
after the flesh, &c." They were from 
the middle and lowe* classes chiefly. 
The richer merchants were given to 
licentious living, and the philosophy in 
vogue was very pretentious, and the 
people were used to a vain wordly 
wisdom and pompous oratory. Note. — 
If the Gospel could have power in such 
a corrupt city as Corinth, it is able by 
God's grace to convert any corrupt city 
of our day. 



802 THE ACTS OF THE APOSTLES. [A. D. 52. 



9 Then m spake the Lord to Paul in the night by a" 1 **- 23111 - 
vision, Be not afraid, but speak, and hold not thy peace. 

10 n For I am with thee, and no man shall set on thee MfcViao' 19 ' 
to hurt thee : for I have much people in this city. 

11 And he f continued there a year and six months, tGr - sa < there - 
teaching the word of God among them. 

12 T And when Gallio was the deputy of Achaia, the Jews made 
insurrection with one accord against Paul, and brought him to the 
judgment seat. 



9. These events seem to have in- 
flamed the Jewish opposition ; so that 
a supernatural vision was granted Paul 
for his consolation. The Lord (Jesus) 
appeared to him. See below vs. 11, 
(2 Thess. 3:2.) Fear not. He was in 
circumstances where he might yield to 
a fear of his persecutors, and, perhaps, 
might even shrink from preaching bold- 
ly amidst such violent opposition ; there- 
fore he was charged to speak and be 
not silent. 

10. For. This was the strong con- 
solation — God's presence and protection 
assured to Him, and the positive prom- 
ise as to the results. (1 ) That no man, 
not even the most bitter and ferocious 
foe, should set on him (as a dog,) so as 
to hurt him. See vs. 12. (2) There were 
fruits secured to his ministry according 
to the eternal covenant which gave the 
Master much people in that city of 
Corinth. For the sake of gathering 
these, his life would be preserved. 
(See ch. 27 : 24, the vision in the wreck. ) 
The term for people refers to a covenant 
people. Ps. 110:8. Observe. — "The 
Lord knoweth them that are His." (2 
Tim. 2 : 19.) "Other sheep I have which 
are not of this fold. Them also I 
must bring," &c. John 10 : 16. Ch. 
13 : 48 and 15 : 17. This Church of 
Corinth was one of the most distin- 
guished. Paul »wrote to them two 
Epistles, which should be studied in 
connection with this history of their 
planting, and they show us, more than 
any other portions of the New Testa- 
ment, the Church in contact with 
heathenism. 

11. This long sojourn in Corinth, for 
a year and six mo?iths, (A. D. 52-54,) 
shows that Paul regarded it as a great 



centre for his Apostolic operations. 
J During this interval, it would seem 
that he visited other parts of Achaia, 
and established Churches. See 2 Thess. 
1 -: 4; 2 Cor. 1 . 1. If Continued— 
literally, sat down — strengthened and 
satisfied to remain, by the Divine en- 
couragements. T Teaching. He was 
employed according to the great Apos- 
tolical commission — teaching and dis- 
cipling. During this sojourn 

Paul icrifes his Second Epistle to 
the Thessalonians. Corinth. 
A. J). 53. 

In this Epistle Paul aims to cor- 
rect their misunderstanding of his 
teachings in respect to the second 
advent of our Lord. See 2 Thess. 2 : 
5. Many had abused the doctrtoe, 
so as to neglect their proper business, 
on account of their expectation that 
Christ would immediately appear. ^Ho 
charges them, therefore, that certain 
! great events of prophecy are first to 
take place — as the great apostasy and 
the appearing of "the Man of sin." (2 
Thess. 2 : 12.) The opening and close 
of the Epistle contain exhortations and 
encouragements to holiness, and direc- 
tions to maintain Church discipline ia 
case of idle or disorderly members. 

12. Gallio. This man was the broth- 
er of Seneca, the philosopher, who 
speaks of him as most amiable toward 
all classes. The form of the narrative 
here would intimate that the accession 
of Gallio, or his yielding temper, cm- 



A. D. 52.] 



CHAP. XVIII. 



303 



13 Saying, This fellow persuadeth men to worship God contrary 
to the law. 

14 And when Paul was now about to open Ms mouth, 

Gallio said unto the Jews, °If it were a matter of wrong t-ohifil^' and 
or wicked lewdness, 0 ye Jews, reason would that I should 
hear with you : 

15 But if it be a question of words and names, and of your law, 
look ye to it ; for I will be no judge of such matters. 

16 And he drave them from the judgment seat. 

17 Then all the Greeks took PSosthenes, the chief ruler *cor.i:i. 



boldened the Jews to make this charge 
against Paul, while he was proconsul. 
^[ The deputy-proconsul. Achaia com- 
prised, at this time, the whole of Greece 
south of Macedonia and Epirus, and 
Corinth was the capital city. Grotius 
tells us that it was a senatorial prov- 
ince under Augustus, and was then, 
accordingly, governed by a proconsul. 
But Tiberius, A. D. 15, adjoined it to 
Macedonia, and made it an imperial 
province, whence it was governed by a 
procurator. But Suetonius informs us 
that Claudius restored this province to 
the Senate, so that it came again to be 
under a proconsul in Paul's time, 
which shows us how strictly accurate 
is Luke's record. Undesigned coinci- 
dences of this kind prove the authen- 
ticity of the book. ^[ Made insurrec- 
tion — rose up against, Judgment seat 
— tribunal of Gallio. This was some- 
times a fixed seat, and sometimes a 
movable seat or chair, which the gov- 
ernors carried about with them. See 
Notes, John 19 : 13. The letters said 
to have passed between Paul and Sen- 
eca are doubtless spurious. 

13. This (one) persuadeth — (by per- 
suasion excites.) The Jews were now 
allowed the observance of their religion 
by the Roman government, and they 
complain to the deputy that Christian- 
ity, even though professed by Jews, 
ought not to be included in this license, 
as if it were Judaism, since it was con- 
trary to the (Mosaic) law, as well as 
to the Roman law. It was common at 
first, in the Roman Empire, to regard 
Christians as only a sect of the Jews. 
The term for worship is that which is 
commonly applied to Gentile proselytes. 



14. When Paul was now about to 
open his mouth, (in his defense,) Gal- 
lio cut short the whole matter by re- 
fusing to hear the case. If, indeed, it 
were an injustice, (such es the law con- 
demns,) or a gross outrage, (such as 
every one instinctively condemns. ) 
Some understand the latter as referring 
to a charge of sorcery, which it was 
hinted by Gallio might be brought 
against Paul, and which the laws con- 
demned. If Reason ivould — lit. , reason- 
ably (patiently) I would have borne with 
you ; I would have thought it proper to 
hear the case fully — on both sides. 

15. But if it be a questioning about 
a doctrine, or names, (as Jew, proselyte, 
Christian, Christ.) or more generally a 
dispute of words and terms merely, and 
of the law which is among you, (Jews,) 
look ye to it — or, ye shall see to it, and 
fight it out, and not I. So Lysias treated 
Paul's case, ch. 23 : 29 ; and Festus, 
ch. 25 : 20. So Pilate, John 19 : 31, 
35. For I do not wish to be a judge of 
these things. lie would have nothing to 
do with these Jewish questions and 
disputes, as he regarded them. This 
was the feeling of the Roman dignita- 
ries toward Christianity. 

16. And — he drove them away from 
the judgment seat — he positively and 
finally dismissed the case — and would 
hear nothing on the subject. Observe. 
— Many of the world's rulers and great 
men affect to put off Christianity as a 
mere Jewish matter, and the Bible as a 
Jewish book. But the name of Christ 
is above every name, and to it every 
knee shall bow. 

17. The Jews were enraged, doubt- 



304 



THE ACTS OF TEE APOSTLES. 



[A. D. 54. 



of the synagogue, and beat him before the judgment seat. And 
Gallio cared for none of those things. 

18 And Paul after this tarried there yet a good while, and then 
took his leave of the brethren, and sailed thence into Syria, 
ch N "iY£: 18 ' and with him Priscilla and Aquila; having q shorn his 
r Rom. 16:1. t ead in r Cenchrea : for he had a vow. 



less, at this summary dismissal of their 
complaint. But as though this were 
not enough, all the Greeks who had 
hoped for a defeat of the hated Jews, 
became emboldened against them, and 
took Sosthenes, the chief ruler of the 
synagogue, (as Crispus was, vs. 8,) 
probably one of the hereditary rulers. 
" All the Greeks " here were against 
"all the Jews," vs. 12. This Sosthe- 
nes may have been the same as 1 Cor. 
1:1, in which case he became a con- 
vert, as Crispus did ; and Paul calls 
him "our brother." But the name 
was a common one, and we have no 
other ground than the name for suppo- 
sing them to be the same person. 

But, none of these things were of any 
concern to Gallio. He cared nothing for 
the dispute, and perhaps not for the 
beating, though this latter was a wrong 
which it would seem he should have 
interfered with on his own principle. 
Thus was fulfilled to Paul the promise 
in the vision, that no one should set on 
him so as to hurt him. His accusers 
are here punished by the mob before 
the judgment seat, vs. 10. Note. — It 
is not meant that Gallio was an infidel, 
and cared nothing for religion, though 
this application has often been made of 
the passage. It simply denotes that 
be would not concern himself with 
these disputes of the Jews, as he con- 
sidered it a mere question of Jewish 
controversy, with which his office in 
the State had nothing to do. So far 
he was right: as he says, (vs. 15.) "for 
I do not wish to be a judge of these things." 
See ch. 25: 10. 

\ 29. Paul's fourth Visit to Jeru- 
salem BY WAY OF EPHESUS AND Ce- 

sarea — (A?itioch in Syria) — Apollos 
at Ephesus. A. D. 54. Ch. 18: 
18-28. 

18. It is now recorded that this tu- 



mult did not drive Paul away, rut 
rather encouraged him to go on with his 
work. God had plainly interposed for 
him, according to the promise. The 
Church was raised in public esteem, 
and had the protection of public au- 
thority. 1[ A good while — literally, 
sufficient days — as we say, ' 'some time. " 
His time came at length to leave the 
Corinthian brethren, (converts,) and 
he sailed thence into Syria, and with him 
Priscilla and Aquila. ^ Having shorn. 
Cenchrea was the eastern harbor of 
Corinth, about ten miles from the city, 
where there was afterwards a Chris- 
tian Church. There, on his way to 
Syria to visit Antioch by way of Je- 
rusalem, and the temple, he shaved his 
head, for he had a vow. It is held by 
most, that this could not have been the 
Nazarite's vow, for that required the 
shaving of the head at Jerusalem at 
the end of the time. Num. 6: 1, 21. 
But may not Paul so far have assert- 
ed his liberty in the Jewish observance, 
and may not this be a reason for ma- 
king this express record of his having 
shorn his head at this place, when ac- 
cording to the Jewish law, he would 
have been bound to do it at the tem- 
ple ? It is urged by Baumgarten, 
that he took the Nazarite's vow in to- 
ken of his confessed weakness and dis- 
honor in God's service, (see 1 Cor. 
9:22; 4:10; 2 Cor. 11:11,) renoun- 
cing the world and all self-dependence, 
and holding himself in subjection to 
God, as the woman is subject to the 
man. 1 Cor. 11:3. He would offer 
this thank-offering for the success of 
the Gospel among the Gentiles, and 
on the Pentecost, the day of first fruits. 
Josephus speaks of private vows on 
occasion of some deliverance or other 
signal mercy, by which the Jew bound 
himself to offer sacrifice in the temple 
within thirty days, and to shave the 



A. D. 54.] 



CHAP. XVIII. 



305 



19 And he came to Ephesus, and left them there : but he himself 
entered into the synagogue, and reasoned with the Jews. 

20 When they desired him to tarry longer time with them, he 
consented not ; 

21 But bade them farewell, saying, 8 1 must by all ^ 9:21,an(i 
means keep this feast that cometh in Jerusalem : but I 

will return again unto you, * if God will. And he sailed H lb C °ti : 3. :19 ' 
from Ephesus. James i: 15, 

22 And when he had landed at Cesarea, and gone up, 
and saluted the church, he went down to Antioch. 



head and abstain from wine. See ch. 
21 : 23, 24, 26; 24 : 17. Salmasius 
thinks that this was a private vow of 
Paul that he would not cut his hair 
till he came to Cenchrea — that is, that 
he would let his hair grow after the 
Gentile fashion till he reached that 
port on his way to Judea, showing that 
to the Jews he became a Jew, &c. 
That this could not have been Aquila 
who had vowed, is plain from the con- 
nection of the terms, where Paul is 
the subject throughout. 

19. Ephesus. He could have reach- 
ed this port in two or three days. 
This was the capital at this time of 
the Roman proconsular province of 
Asia, situated opposite to Corinth, on 
the western shore of Asia Minor. Here 
was the great temple of Diana. Paul 
left Aquila and Priscilla there at Eph- 
esus — that is, to remain there. But he 
himself (before leaving) entered into the 
synagogue, (which was there,) and rea- 
soned with the Jews. Even on his jour- 
ney he could not refrain from seeking 
out the synagogue and proclaiming to 
the Jews the Gospel of Christ. 

20, 21. The Jews here were favorably 
impressed, either by his reasonings or 
by his shorn head, and they urged him 
to tarry longer. But he did not give 
assent ; but assigned as a reason for 
his refusal, It is necessary fo~ me by 
all means to keep (perform) the feast that' 
is coming (approaching) in Jerusalem. 
This was probably the Pentecost, as 
navigation would have been very dan- 
gerous at Passover, and the feast of 
Tabernacles would not have allowed 
time for the journey, which he made 
before reaching Ephesus at the close 

26* 



of the year, Return. Paul saw en- 
couragement enough to make him 
promise to return to them, God willing. 
Here was a great door of usefulness 
opened, at a great centre of influence. 
1 Cor. 16:9. f If God will. See 
James 4:13-15. It was the custom 
of primitive Christians, very common- 
ly to qualify their engagements by 
this proviso, according to the Apostle 
James, and to such inspired example 
as this. So also Rom. 1:10; 15 : 32 ; 
1 Cor. 4: 19; 16:7; Heb. 6: 3. Paul 
did return, and so important was this 
step, that Luke hastens to record the 
facts and results, ch. 19: 1. \ Sailed 
from Ephesus, to Cesarea, which would 
require a month at least. In chs. 20, 
21, it is a seven weeks' voyage. But 
deductions are to be made for sojourns 
on the way, in all some three weeks. 

22. Cesarea. On the Mediterranean 
coast, (see ch. 8: 40, ) the most conve- 
nient sea-port near Jerusalem, and 
whence Paul afterwards set sail for 
Rome, ch. 25 : 6 ; 27 : 1. f Gone up, 
to Jerusalem, as the term implies. 
IF The Church — the Mother Church 
at Jerusalem. He saluted ( literally, 
embraced) the Church, and probably 
gave a full report of the progress of 
the Gospel in Europe. If this were 
not a visit to Jerusalem, it does not 
appear that he went there, though to 
keep the feast there, was declared by 
him to be the great object of his jour- 
ney, and the reason of his haste, vss. 20, 
21. The going up and going down, 
are terms which apply to Jerusalem. 
TT Antioch. This was the seat of the 
Mother Church of Gentile Christendom, 
where Paul had labored with Barnabas, 



306 



THE ACTS OF THE APOSTLES. 



[A. D. 54. 



£3 And after he had spent some time tliere, he departed, 
« G»,i. i:2, and and went over ^ the coun t r y 0 f "Galatia and Phrygia in 
fs^ti. 22, and order, x strengthening all the disciples. 

and 3:5,6, and 

24 f ?And a certain Jew named Apollos, born at 
Thus 3:13. Alexandria, an eloquent man, and mighty in the scrip- 
tures, came to Ephesus. 

25 This man was instructed in the way of the Lord ; 
*Eom. 12:11. an( j ^^^g z f erven t i n the spirit, he spake and taught 
«ch.i9:3. diligently the things of the Lord, a knowing only the 

baptism of John. 



and where the disciples were first call- 
ed Christians. It is supposed by some 
that Paul had his difficulty with Peter 
here, at this visit, (Gal. 2 : 11.) Note. 
— Paul had also collected alms for the 
poor Jews in Jerusalem, and this was 
part of his errand to the Holy City. 

Paul's third Missionary Jour- 
ney thbougii Galatia, Phrygia, 
&c. — Apollos at Ephesus. A. D. 
54. Nero Emperor. (Vs. 23-28.) 

23. The narrative of Paul's third 
missionary journey is here given in 
very general terms. After he had spent 
some time there, (in Antioch,) he depart- 
ed and went through in (successive) or- 
der, the Galatian and Phrygian country, 
(district,) strengthening all the disciples. 
Ch. 3 :1. Observe. — This visit of 
Paul to Antioch seems to have been 
the last. The centre of the Gentile 
Church moved westward more and 
more. Already it becomes more Eu- 
ropean than Asiatic, till it reaches to 
Rome. 

24. Luke passes by the details of 
Paul's journey through Galatia and 
Phrygia, and comes at once to his so- 
journ in Ephesus. This he introduces 
by a notice of Apollos, who came to 
Ephesus before Paul reached there. 
He was born at Alexandria, in Egypt, 
where there was a large population of 
Jews : so much so, that they had called 
for a translation of the Hebrew Scrip- 
tures into the Greek tongue nearly 
three centuries before Christ. It was 
the seat of the famous Alexandrian 
school, where the highest advantages 
of learning were enjoyed. The Alex- 



andrian library was the greatest in the 
world, Eloquent. He possessed a 
rare power of speech, which eminent!}' 
qualified him to be a waterer of seed 
which such an one as Paul had planted. 
(1 Cor. 3:6.) f Mighty. He bad 
not only this fluency and power of ar- 
gument, but he was thoroughly versed 
in the Scriptures, and able to wield this 
sword of the Spirit with mighty effect. 

25. Instructed. This man had been 
instructed — same term as Luke 1 : 4 — 
literally, catechetically taught (that is, 
before coming to Ephesus,) in the way 
of the Lord, as prepared by John the 
Baptist. (Matt. 3:3; Mark 1 : 3.) He 
had been taught by John, or by some 
of his followers, as to the Messiah- 
ship of Christ, and knew some lead- 
ing facts of His life, doctrines, and 
miracles. But probably he had heard 
nothing of the death, resurrection, and 
ascension, and certainly knew nothing 
to purpose of the Spirit's outpouring 
at Pentecost. And being fervent (boil- 
ing) in the spirit, (the same phrase as 
Rom. 12 : 11,) — burning with desire to 
promote the cause of Christ, so far as 
he knew it — he spake and taught dili- 
gently (accurately) the things of the Lord 
in the light of John's baptism, which 
was as far as he had advanced. He 
was thus an immature disciple — a sort 
of half-way Christian — in transition 
from the Old covenant to the New. 

[ This paragraph, with that which 
follows, ch. 19 : 1, forms, thus, a very 
interesting link between the Gospels 
and the Acts, and shows us the case of 
certain in the transition slate; such as 
needed only to be further instructed in 
order to receive the full Gospel.] 



A. D. 54.] 



CHAP. XVIII. 



307 



26 And he began to speak boldly in the synagogue ; whom when 
Aquila and Priscilla had heard, they took him unto them, and ex- 
pounded unto him the way of God more perfectly. 

27 And when he was disposed to pass into Achaia, the brethren 
wrote: exhorting the disciples to receive him : who, when 

he was come, b helped them much which had believed 61 Cor - 3 :6- 
through grace : 

28 For he mightily convinced the Jews, and that pub- n^lkKI. 
licly, 0 shewing by the scriptures that Jesus || was Christ. m%j! tAe 



26. He (Apollos) began, as a native 
Jew, in their synagogue at Ephesus, to 
speak boldly as to t^e fulfillment of their 
prophetic Scriptures in Christ Jesus, 
and as to the leading facts of His life, 
urging His claims upon their reception. 
Aquila and Priscilla heard hiin discours- 
ing there, and they, being thoroughly 
instructed in the Gospel system as a 
whole, took him unto them and expounded 
unto him the way of God more accurately. 
They opened unto him the Gospel sys- 
tem in its fullness and completion, as 
comprising the baptism of the Holy 
Ghost, in the name of the Risen Christ. 
Observe. — (1) The duty of private 
Christians to teach in their sphere 
what they know of Clmst ; and the 
importance of that instruction which 
private Christians, male and female, 
can give in their private and social 
relations. (2) How many wilderness 
disciples there are who know Christ 
only in part, and have stopped at the 
baptism of repentance, (Heb. 6:1,) 
laying always the foundations and not 
going on toward perfection. 

27. Disposed. He desiring to pass 
through into Achaia — and to Corinth, 
the chief city — the brethren (Aquila and 
others of the Ephesian Church,) wrote, 
urging the disciples (at Corinth) to re- 
ceive him — and these letters of commen- 
dation would have great weight, com- 
ing from those who were so well 
acquainted at Corinth. Paul, in his 
Epistles to the Corinthians, testifies of 
what is here recorded, that Apollos, 
when he arrived at Corinth, helped 
much those who had become believers 
(under Paul's ministrations,) through 
grace. " Paul planted " — did the first 



work of teaching and ingathering — 
"Apollos watered" what Paul had 
planted, and aided those who already 
believed, in maintaining their cause 
against the Jews. See 1 Cor. 3 : 5, 
22 ; 4 : 6 ; 1 Cor. 1 : 12. 

28. Apollos was greatly useful in 
convincing (confuting) the Jews mightily 
( powerfully) — (by his mightiness in 
the Scriptures, vs. 24, utterly over- 
throwing their arguments,) publicly, 
(in the synagogue,) showing (proving) 
by the Scriptures (in which he was so 
well versed and powerful,) that the 
Messiah is Jesus. He demonstrated by 
his expositions of the types and pro- 
phecies, that Jesus answered to all the 
Old Testament representations of the 
Messiah ; and was the very Messiah 
who was predicted. Observe. — ( 1 ) 
Ministers of Christ ought to be thor- 
oughly acquainted with the Scriptures, 
familiar with their language and sense, 
and masters of the whole Word of God. 
(2) Eloquence, together with this 
Scriptural knowledge, is of great im- 
portance for a successful exhibition of 
the truth. (3) While Apollos was so 
serviceable, ho was the innocent occa- 
sion of pa'rty strife, being held up as a 
leader by a class of admiring follow- 
ers, and even as a rival to Paul him- 
self. See 1 Cor. 1 : 12. Eminent 
ministers may thus be put in the place 
of Christ, and serve to excite jealousies 
and rivalries among the people. 1 Cor. 
3 : 5. (4) Many private Christians 
could bring forward those who shall 
preach Christ, (vs. 26.) (5) We need 
to preach Christ out of the Scriptures, 
from a profound, personal knowledge 
of the Gospel. 



308 



THE ACTS OF THE ArOSTLES. 



[A. D. 54. 



CHAPTER XIX. 

and^V 2 ' 1 And came to P ass J tnat while a Apollos was at 
Corinth, Paul having passed through the upper coasts, 
came to Ephesus ; and finding certain disciples, 

2 He said unto them, Have ye received the Holy Ghost 
seeisam.3:7. s i nce J e believed ? And they said unto him, c We have 

not so much as heard whether there be any Holy Ghost. 

3 And he said unto them, Unto what then were ye 
*ch.i8:25. baptized? And they said, d Unto John's baptism. 



CHAPTER XIX. 

g 30. Paul Three Years at Ephe- 
sus — Writes Epistle to Galatians and 
First Epistle to Corinthians, andproba- 
bly his First Epistle to Timothy and 
Epistle to Tiius. A. D. 54-57. Ch. 
19: 1-41. 

Paul had promised to return to 
Ephesus, God willing, (18:21,) and 
he reached there, by the good hand 
of God, during the year 54. This 
great city was to become a seat and 
centre of Christianity, where " the be- 
loved disciple" was to labor as the last 
survivor of the twelve. Here magic 
arts were extensively practiced, aided 
of late, perhaps, by the prevalent ex- 
pectations of some great one to come. 
Here was the magnificent temple of 
Diana, where the Greek idolatries were 
most extensively practiced, and where 
a large class of craftsmen made their 
living in furnishing articles for the 
worship of the goddess. Here again 
Paul was to come in contact with 
heathenism and with Judaism, as 
leagued against the Cross. Yet he 
came at the earnest solicitation of the 
Jews. This point was a great middle- 
point between Europe and Asia, where 
barbarism and Judaism intermingled. 

1. Apollos is yet at Corinth, where 
he remained for some time, and Paul 
having passed through the upper coasts 
(p AV ts — namely, the mountainous dis- 
tricts of Phrygia on the way,) came to 
Ephesus. He was accompanied by 
Timothy and others, vss. 22, 29. And 
finding certain disciples of the same 
class with Apollos, who were only 
partially instructed in Christianity — 



though they are termed "disciples," 
showing that as far as they knew, they 
were believers in Christ — he said, &c. 
At their distance from the events at 
Jerusalem, they were uninformed on the 
important point of the Spirit's descent, 
and of the baptism of the Holy Ghost, 
and consequently of Christ's finished 
work. 

2. Have ye received. Rather — Did 
ye receive the Holy Ghost when ye believ- 
ed? — that is, did ye receive the extra- 
ordinary gifts of the Spirit, (such as 
they received after their Christian bap- 
tism, vss. 6, 7. ) We have not. Ra- 
ther, But (on the contrary,) we did not 
hear, (at that time,) if (whether) the 
Holy Ghost is — (is come — is given.) 
In John 7 : 39, the form of expression 
is the very same — " The Holy Ghost 
was not, because that Jesus was not 
yet glorified." The meaning, then, 
is, that at the time of their embracing 
Christianity, they did not know wheth- 
er the Holy Ghost was come, as it was 
promised by John and Christ, and as 
it was experienced at Pentecost, when 
Jesus was glorified. 

3. This confession would naturally 
call up the question of the kind of bap- 
tism they had received, since the Chris- 
tian baptism is (and was from the be- 
ginning, it would seem, ) "into the name 
of the Father, and of the Son, and of 
' he Holy Ghost," implying a profession 
of these three Persons in their distinct 
offices, and a knowledge of thc-irwork. 
John's baptism, however, was probab'y 
in a different form, and implied a dif- 
ferent confession, viz. of Christ and 
the Spirit as to come, (see vs. 5.) 

Unto John's baptism — unto the 



! 



A. D. 54] 



CHAP. XIX. 



SC9 



4 Then said Paul, e John verily baptized with the bap- 5iS*i:i6 
tism of repentance, saying unto the people, that they^; 1:5 a . 
should believe on him which should come after him, that ™ ; and13 
is, on Christ Jesus. 

5 When they heard this, they were baptized f in the / Ch - 8:1C 
name of the Lord Jesus. 

6 And when Paul had g laid his hands upon them, the f : °n. 6:6 ' 
Holy Ghost came on them ; and h they spake with tongues, £ 0 C :V : *' 
and prophesied. 



profession of thai; system of doctrine 
and practice which John preached — 
unto the name or discipleship of John. 
That, however, was only preparatory, 
as Paul goes on to explain, and their 
defect was that they stopped at John's 
doctrine, when they should have con- 
sidered all that John foretold as hav- 
ing been fulfilled in Christ ; as for 
example, the baptism of the Holy 
Ghost, which John especially announ- 
ced, Matt. 3: 11. 

4. It was John's work to preach to 
the people the duty of repentance, on 
account of Christ's being at hand, and 
to point Him out as the object of be- 
lief. So that John's baptism would 
require them to believe in Christ as 
having not only come, but also as hav- 
ing come to baptize with the baptism 
of the Holy Ghost, (Luke 3 : 16.) 

5. When they heard this explanation 
of Paul, they (these disciples) were bap- 
tized in (unto) the name of the Lord Jesus. 
These are, doubtless, the words of Luke, 
and not of Paul. The question arises, 
whether re-baptizing was required in 
the case of all John's disciples who 
embraced Christianity ? We do not 
read of any questions being asked at 
the Pentecost as to whether any of the 
three thousand had been baptized by 
John — nor do we read of the Apostles 
having been baptized at all. They had 
the higher baptism of the Holy Ghost, 
we know. And probably John's dis- 
ciples, who received Christ fully when 
He came, were not re-baptized, because 
they fell in with the aim of John's bap- 
tism in believing on Christ and His 
finished work. But where, for any 
reason, they had stopped at John's 
baptism, then their after profession 



of Christ was accompanied with bap- 
tism unto the name of Christ, as a pub- 
lic abandonment of their former posi- 
tion. Observe. — There are many in 
the Church who maybe called believers, 
who are only wilderness-disciples, and 
need to have the way of God expounded 
unto them more accurately and fully. 
They have not learned of the finished 
work cf Christ, nor of the full furniture 
of the Spirit which He gives; and they 
are laying again the foundation of 
repentance, according to the wilder- 
ness career, instead of going on in a 
cheerful following of Jesus. They 
rather look forward to some finishing 
stroke yet to be given to Christ's work, 
instead of "beholding the Lamb of 
God," as John points Him out, and 
entering at once into a living, active, 
personal fellowship with Christ. They 
need to attain to the higher Christian 
platform for the higher Christian life. 
See John 1 : 35-39. 

6. The Apostolic offi:e and work of 
Paul were now to be attested also, for 
the aid of the Church and of his ser- 
vice in Ephesus. There is no pattern in 
this act for "confirmation " now-a-dnys, 
as this laying on of hands was done 
by an Apostle, and as it was done to 
communicate miraculous gifts. T] They 
spake with tongues, and prophesied. They 
spake in languages which they had not 
learned, (as was done at Pentecost,) 
and in high ecstatic strains they spake 
the wonderful works of God, and they 
gave out inspired declarations of the 
Divine will. Ch. 10 : 46. Some under- 
stand that these were set apart as 
j ministers. 1 The number. There is a 
I reason for thus particularly giving the 
| number. Perhaps it is that thus they 



310 



THE ACTS OF THE APOSTLES. 



[A. D. 55. 



7 And all the men were about twelve. 
=h. ii:2, and g i Aad fa went intQ t fa sjnagoguej an(i spake boldly 

for the space of three months, disputing and persuading 
ch^:3,aud the t h mgs * concerning the kingdom of God. 
KuVi 5 ' 9 But J when divers were hardened, and believed not, 
sceck. 9: 2> but spake evil m of that way before the multitude, he 
«d 22:4, an a departed from them, and separated the disciples, disputing 
• n ' daily in the school of one Tyrannus. 



may stand out more impressively to 
view as a connecting link between the 
Gospels and the Acts — as a new 
'•tivelve" in this transition from John 
to Christ. 

8. The synagogue. Paul's labors were 
first among the Jews, as was his habit; 
and, besides, they had invited him, 
(ch. 18 : 20.) f Spake boldly. He 
preached with great freedom and fear- 
lessness for three months — especially on 
their Sabbath days, Disputing and 
arguing — out of the Scriptures, that 
Jesus was the predicted Messiah, &c. 
and that the promised restoration of 
the kingdom (ch. 1:6, 8,) "was to be 
accomplished in Him. ^[ Persuading — 
proving persuasively, the things, &c. — 
hi regard to the Church of Christ, as 
the "Son of David," "greater than 
Solomon." Though the date of Paul's 
Epistles cannot be fully settled, yet it 
would seem most probable that during 
this interval of his abode in Ephesus, 
Paul wrote 

The Epistle to the Galatians. 

Ephesus. A. D. 55. 

The Churches of Phrygia and Gala- 
tia had been planted on his second mis- 
sionary journey, as we infer from ch. 
16:6, (A. D. 51.) His Epistle to the 
Galatians was written soon after this 
second visit, and three years after- 
wards, (ch. 18 : 23,) Gal. 1 : 6. During 
this visit he had detected and exposed 
the seeds of those errors which came 
afterwards to grow and spread so seri- 
ously, as to call for his earnest reproof. 
Gal. 1:6; 4:13. Judaizing teachers 
were busy among them and with much 
success. The first great controversy 



which sprang up in the Christian 
Church, arose from the Jewish con- 
verts, on the subject of justification. 
They insisted on a justification that 
was partly, at least, by works, — by the 
rites and observances of the law — and 
not by faith alone. And as the first 
converts were from the Jews, (to whom 
the Gospel was first preached,) they 
brought with them into the Christian 
Church such legal views, and sought 
to propagate them by Judaizing teach- 
ers. Paul, therefore, in this Epistle 
and that to the Romans, meets and 
overthrows this fundamental error, and 
establishes the doctrine which Luther 
has also shown to be the great test- 
doctrine of the Christian Church. These 
Galatians, who settled in Asia Minor 
from Gaul about B. C. 280, and mixed 
with Greek colonists, being of the 
German stock, this may be called an 
Epistle to the Germans — and the great 
expounder of it is the German Luther. 
We can appreciate these expostulations, 
rebukes and arguments in this letter 
of Paul to the Galatians, when we 
notice his discussions going on at the 
same time with these Jews at Ephesus. 

9. But, when some were hardened — 
had become callous and obstinate by a 
willful rejection of the Gospel, and dis- 
believed. The term here means rather, 
refused obedience (to the Gospel com- 
mand) as the result of disbelieving, 
which is expressed by a different term. 

Spake evil. This is not the same 



A. D. 57.] 



chap. xix. 



311 



10 And n this continued by the space of two years : so ,l 
that all they which dwelt in Asia heard the word of the 
Lord Jesus, both Jews and Greeks. 

11 And °G-od wrought special miracles by the hands of ° t 
Paul : 

12 p So that from his body were brought unto the sick | { 
handkerchiefs or aprons, and the diseases departed from 29 
them, and the evil spirits went out of them. 



term with that rendered blaspheming, 
(ch. 13:45,) but expresses the same 
sense, equivalent to the term " male- 
diction" from the Latin, f That way. 
The Christian doctrine and course of 
life — the way of salvation by Jesus 
Christ alone. This they did before the 
multitude — that is, in the synagogue — 
in a way to discourage his further la- 
bors in that assembly. This showed 
their hardness, that they sought to hin- 
der others from believing. Accordingly 
Paul departed — rather, xoithdrew and sep- 
arated the disciples into a company by 
themselves, so as to form a distinct body 
of disciples. See Matt 7:6; 10 :14. 
So he had done, ch. 18:6. ^ Disput- 
ing [arguing) daily. The same term 
is frequently used in this narrative to 
denote Paul's close arguments with the 
Jews, .and answers to their objections. 
^[ Tyrannus was probably a Gentile, 
and a public preacher or lecturer in 
philosophy or rhetoric, who had prob- 
ably become a convert, and who gave up 
to Paul the use of his school or hall, so 
far as he needed for his purpose. Thus 
again the Apostle turns to the Gentiles 
in a formal manner, as before in the 
case of Justus at Corinth, (ch. 18 : 6.) 
And all along is repeated what he had 
signified to him in the case of Publius 
and Elymas, at the threshold of his 
missionary work, that the Jew would 
reject and the Gentile would receive 
the Gospel. 

10. This continued, &c. Lit., This 
became, or came to pass, for two years — 
this continuous exposition of the Scrip- 
ture was carried on during two years, 
so that by means of Paul's labors and 
his assistants, vs. 6, and through those 
who heard him and circulated through 
the adjacent regions, all those who in- 



habited Asia, the proconsular province 
so called, of which Ephesus was the 
capital, heard the word of the Lord Jesus 
— the Gospel of Christ, as proclaimed 
by Paul — and these were both Jews and 
Greeks — not only native Jews, but pro- 
selytes and other Gentiles, (called 
Greeks.) Ephesus was a great centre 
of commerce and religion, and resort- 
ed to by multitudes from all parts of 
the country. Observe. — Paul's entire 
sojourn in Ephesus was three full years, 
ch. 20 : 31. We have already two 
years and three months noted. After 
this Paul remained thereabouts, (vs. 
22,) sending his companions into Ma- 
cedonia before him, and did not leave 
finally until after the disturbance of 
Demetrius, ch. 20 : 1. 

11, 12. Paul's work here had also 
very special attestation, for Ephesus 
was the centre of magical juggleries, 
exorcisms, &c. by Pagans and Jews ; 
and as at Samaria, so here, these 
gross impositions were to be confronted 
and confounded by the real, miraculous 
operations of Divine power. So the 
magicians of Egypt were overthrown 
by the miracles of Moses. (See 2 Tim. 
3:7.) God wrought by the hands of 
Paul (by his personal agency) special 
miracles — (literally, miracles — powers — 
not the happening, or casual,) not those 
ordinarily wrought by the Apostles, but 
extraordinary ones — as specified in the 
next clause — no more truly miraculous, 
but more strikingly so, as they were 
wrought without the presence of the 
Apostle, and showed the exclusive 
power of God in the work. ^[ Handker- 
chiefs — literally, sweat cloths, elsewhere 
rendered napkins, (John 20 : 7,) and 
more generally meaning any cloth. 

Aprons — a sort of half-girdle, such 



312 THE ACTS OF THE APOSTLES. [A. D. 57. 

2 Matt.i2:2T. 13 ^ q Then certain of tlie vagabond Jews, exorcists, 
r see Mark 9: r £ 00 k U p 0n tliem to call over them which had evil spirits 
Luke 9: 49. ^he name of the Lord Jesus, saying, We adjure you by 
Jesus whom Paul preacheth. 

14 And there were seven sons of one Sceva, a Jew, and chief of 
the priests, which did so. 

15 And the evil spirit answered and said, Jesus I know, and Paul 
I know; but who are ye ? 



as servants and workmen used. It was 
either one or the other, or any kind of 
garment. These were the means which 
God chose, that "the excellency of the 
power might be of God," and not even 
of the Apostles. (2 Cor. 4:7.) We 
are not to suppose that the people 
superstitiously used these means, and 
that God in mercy honored thus their 
superstitious measures. But that as 
with the woman who touched the hem 
of His garment, (Matt. 23 : 6,) He 
allowed the healing power to be com- , 
municated by such feeble means, where 
they had faith as she had to say, "If 
I but touch," &c, so that the work 
might be more extensive and striking 
and special, to suit the case and fur- 
nish the extraordinary evidence needed 
there. Hence we see, it was not to 
encourage superstition, (Romish or 
Ephesian, Jewish or Pagan,) but to 
confront and overthrow it, that this 
was done. How then can Papists from 
this passage find a warrant for miracles 
of relics? f So that from his body 
(skin, to which they were touched,) 
tvere brought unto (upon) the sick, these 
articles whether Paul's or theirs, and 
though at their instance, yet with his 
compliance. The diseases departed — 
(literally, were gotten rid of,) and the 
evil spirits, (literally, the spirits, the 
evil, ) demoniacal possessions which were 
not natural diseases, but preternatural 
possessions, went out of them. 

13. As in the case of Ely mas the 
sorcerer, at Paul's first outstart, (ch. 
13 : 8,) so here, the Jew acts the part 
of a pagan and unbeliever, while the 
Gentile turns to God, as one of the 
true Israel, vs. 19. The Jew even 
abuses the name of Jesus, using it for 
his magical incantations, in the spirit 



of Simon Magus, (ch. 8: 21.) f Some 
of the strolling Jews — (who wandered 
about the country, practicing their 
juggleries.) ^ Exorcists. See Matt. 
12: 27. Josephus speaks of this class 
of impostors, and thus confirms the 
Gospel history, by showing the opinions 
that prevailed in his day, as to the 
reality cf demoniacal possessions. — 
Antiq. viii. 2,5;B. J. vii. 6, 3. % Took 
upon them — undertook. They pretended 
by the magic use of names and terms 
to command the demons out. They 
had seen Paul perform miracles in the 
name of Christ. % We assure — we 
charge, or bind you as with an oath — 
by an imprecation — by the Jesus whom 
Paul preacheth. Like Simon Magus, 
they thought Paul's wonder-working 
was only a higher kind of magic than 
theirs, using a more potent name. But 
the power is not in any spell of form- 
ularies, or manipulations, Pagan or 
Papal. Irenasus, Justin Martyr, Origen 
and other early fathers, speak of such 
impostors. 

14. An instance is now given, it may 
have been the principal one. If There 
were certain seven sons of Sceva, a Jew, 
a high priest, who did this. The number 
seven was sacred, and they being seven 
sons, may have based some pretensions 
upon this, which would account for its 
being mentioned. This Sceva was 
probably the chief of the Jewish people 
who were resident at Ephesus, or more 
likely, chief of one of the twenty-four 
courses. This case presents the Jewish 
apostasy and rejection of Christ in a 
strong light, and thus fulfills what was 
intimated in the specimen case at 
Paphos, ch. 13: 6. 

15. So far from this impious impos 
ture succeeding, the evil spirit (thu f 



A. D. 57.] 



CHAP. XIX. 



313 



16 And the man in whom the evil spirit was, leaped on them, and 
overcame them, and prevailed against them, so that they fled out of 
that house naked and wounded. 

17 And this was known to all the Jews and Greeks also 
dwelling at Ephesus ; and 8 fear fell on them all, and the and mo! 65 ' 
name of the Lord Jesus was magnified. I^wif ' and 

18 And many that believed came, and Confessed, and <Matt - 3 = 6 - 
shewed their deeds. 

19 Many of them also which used curious arts brought their books 
together, and burned them before all men : and they counted the 
price of them, and found it fifty thousand pieces of silver. 



adjudged, vs. 13,) answered (as a real, 
personal being, yet speaking, perhaps, 
by the voice of a man,) Jesus I know, 
(as they said of Christ Himself, "I 
know Thee, who Thou art, the Holy 
One of God,") and Paul I know ivell, 
(I understand as a wonder-worker, and 
sent by God,) but ivho are ye? I do 
not know you, nor recognize your 
claim. Thus the evil spirit turned 
back upon them with contempt. Thus 
even the devils were witnesses to 
Christ, and witnesses against the false 
pretenders to Divine authority. 

16. More than this, the devil was 
even an avenger of God's abused name, 
and acting through the man, (the pos- 
sessed one,) leaping'upon them, and mas- 
tering them, prevailed against them, (in- 
stead of their prevailing to cast him 
out, ) so that they fled out of that house, 
naked and wounded, carrying the evi- 
dences and marks in their persons, of 
their utter defeat, under the preter- 
natural power of the devil. Ragged, 
or perhaps totally stripped and bloody, 
and terrified, they were a frightful 
spectacle, calculated to strike terror 
into the minds of the multitude, and 
especially of their followers. m 

17. And so it proved — literally, this 
became known. The effect upon all 
classes was electric, and brought hon- 
or upon that name that they had im- 
piously profaned ; while Paul's won- 
der-working was proved to be from 
God, and not from any magic. Where 
are the modern skeptics who would 
fain believe that the miracles were 
juggleries, or wrought by animal mag- 
netism? Not only the Jews, who were 

27 



such hostile rejecters, but the Gentiles 
also, were impressed with a salutary 
fear in respect of Divine things, and 
the result was, that the name of the 
Lord Jesus was magnified by the very 
means used to profane it. 

18. The effect upon the converts 
was even more marked — literally, many 
of them which had believed, came and 
confessed, (publicly,) and acknowledg- 
ed their deeds. These who had late- 
ly been converted from such pagan 
practices, came openly forward and 
made a public exposure of the frauds 
which they had themselves formerly 
used to delude the people. And this 
confession from those who were lately 
from their own ranks, would naturally 
have great weight in overthrowing 
these abominations. Observe. — This 
was no private, auricular confession; 
but an open, public renunciation and 
exhibition. 

19. Many, (see vs. 18,) — literally, 
sufficient — a goodly number. This is a 
different class from the former, and 
refers to the magicians who abounded 
in Ephesus, using charms and incanta- 
tions, here called curious arts — literally, 
practicing the recondite, (overwrought 
things.) They used " Ephesian let- 
ters," so called, which wei*e alleged to 
have power over evil spirits. These 
sorcerers were so moved by what had 
occurred, (vs. 10,) that they brought to- 
gether the books of magic, which con- 
tained their charms, mysteries and for- 
mularies of incantation, the inscrip- 
tions for amulets, and treatises on the 
subject — and burned them before all — 
publicly. The term seems to imply 



314 



THE ACTS OF THE APOSTLES. 



[A. D. 57, 



wqh^T.and 20 u So mightily grew the word of God and prevailed. 
« Rom. 15: 25. 21 «j[ x After these things were ended, Paul * purposed 
yen. 20:22. - n S pi r i^ w hen he had passed through Macedonia and 
Achaia, to go to Jerusalem, saying, After I have been 

f 3 fii M:2l ' and there, Z I must also see Rome. 

a 0 ch. i3: : 5 24 ~ 28, 22 So he sent into Macedonia two of a them that minis- 
ittml'ifao?' tered unto him, Timotheus and b Erastus; but he himself 



stayed in Asia for a season. 



that they threw them one by one upon 
the fire. Tonstal, Romish bishop of 
London, burned publicly, at Paul's 
cross, the first edition of the English 
Bible, by Tyndale. H Counted— they reck- 
oned—cyphered— literally, their prices — 
and they found (the total) fifty thousand 
of silver money. This is taken by some 
to be the drachma, which passed for 
a Roman denarius, say fifteen to sev- 
enteen cents of our money, equal to 
seven or eight thousand dollars. They 
were manuscript rolls, and rare, and 
hence very costly. 

20. So mightily — literally, thus, with 
overcoming power, the word of God (the 
Gospel of Christ,) grew (extended, 
spread,) and prevailed, as where a cit- 
adel is taken by military force. 

21. Paul was now, at this stage of 
affairs, purposing to revisit Macedonia, 
whither he had gone at the call of the 
man in vision, and carried forward the 
great European mission with much 
success, (ch. 16 : 9.) He was even 
planning to extend his labors as far as 
Rome. TT Ended — literally, fulfilled. 
^ Purposed in the spirit — in his mind, 
and doubtless as influenced by the Holy 
Spirit — when he had passed through 
Macedoniz and Achaia. Greece was di- 
vided into these two districts at this 
time. In the former Paul had planted 
Churches in Philippi, Thessalonica and 
Berea. In the latter, Corinth, the 
capital city, was the seat of a most 
important Church of his planting, and 
he desired to revisit them all. Here 
is the first intimation of his extensive 
plan, as referred to in Rom. 15 : 25-28, 
for visiting Rome and Spain, including 
this journey. From Rom. 15 : 26, we 
learn that his object was to make a 



collection in the Churches of Greece 
for the poor saints in Jerusalem, as 
he had been charged to do by the 
Church of Antioch. See 1 Cor. 16 : 
1-9. ^[ / must — it is necessary, accord- 
ing to the Divine plan, by which, as 
a missionary to the Gentiles, he felt 
that he ought to visit the metropolis of 
the Gentile world, (see Rom. 1 : 15,) 
and also, because of his interest in the 
Church already established there, per- 
haps by converts from the first Chris- 
tian Pentecost, ch. 2: 10. 

22. He sent in advance of him Tim- 
othy and Erastus, two of those ivho min- 
istered unto him. The term rendered 
ministered, means deaconed, and though 
often used in a general sense, implies 
here a service in the taking of the 
collections, as enjoined in the first 
Epistle to the Corinthians, ch. 16 : 1. 
Erastus is probably the same as is 
mentioned Rom. 16:23; 2 Tim. 4: 
20, chamberlain of Corinth. We infer 
that Apollos, Aquila and Priscilla were 
with Paul at Ephesus at this time. 
^[ But he himself. Paul states in his 
letter to the Corinthians, that he 
purposed to stay at Ephesus till after 
Pentecost, 1 Cor. 16 : 8. f Stay- 
ed. Literally, held back unto Asia for 
a time, which seemed to intimate that 
he not only stayed a while in Ephesus, 
the capital of Proconsular Asia, as ap- 
pears from the following paragraph, 
but stayed with a view to carry the 
Gospel further into those parts. He 
may have been prevented from do- 
ing this by the outbreak here narrated. 
( The Apostle here meets with Gen- 
tile opposition, which is put down by 
friendly interference of officers.) 

Shortly after this sending of Timo- 
thy, see 1 Cor. 14: 11, and toward the 



A. D. 57.] 



CHAP. XIX. 



315 



23 And 0 the same time there arose no small stir about c 2 
d that way. dS 

24 For a certain man named Demetrius, a silversmith, 
which made silver shrines for Diana, brought e no small ecl 
gain unto the craftsmen; 



close of his residence in Ephesus, 
Paul wrote 

The First Epistle to the Corinth- 
ians. Ephesus. A. D. 57. 
In this Epistle, ch. 16 : 3, 5, he re- 
fers to his purpose of passing through 
Macedonia to Jerusalem, as Luke re- 
cords in vs. 21 of this chapter ; also, 
of sending Timothy, ch. 16 : 10, as 
Luke mentions here, vs. 22. He also 
very strikingly refers to the fact just 
recorded by Luke, (vs. 20,) when he 
says, (1 Cor. 16:9,) "For a great 
door and effectual is opened unto me, 
and there are many adversaries." 

It would seem from several passages 
that he had visited the Corinthian 
Church a second time before this, prob- 
ably during this three years' residence 
at Ephesus. 2 Cor, 13:1; 12:14. 
The immediate occasion of this first 
Epistle, was the distressing report 
brought him concerning the Church, 
(and perhaps in reply to a letter of 
theirs, 1 Cor. 7: 1,) by certain mem- 
bers of the family of Chloe. Accord- 
ingly he wrote to rebuke (1) Their 
party spirit, which split up the Church 
into factions, into followers of Paul, 
or Apollos, or Cephas, or Christ. (2) 
Their laxity in Church discipline, ch. 
5. (3) Their habit of going to law 
before heathen magistrates, ch. 6 : 
1-11. (4) The practice of fornication 
as a relic of idolatrous usages, ch. 6 : 
12-20. He answers their inquiries 
(ch. 7:1,) about the marriage relation, 
and marriages with heathen, divorce 



&c, ch. 7:1-40. Then he charges 
them against conformities with heathen 
worship in every form and degree, ch. 
8 : 1-18, and against their irregulari- 
ties in public worship, (ch. 8:1-16; 
11 : 17-34.) Then follows a treatise on 
spiritual gifts, 12 : 1-31 — Christian 
love, 13:1-13 — prophesying, and 
tongues, 14 : 1-40. The resurrection, 
15: 1-36. 

By means of this Epistle we get an 
insight into the conflict which was go- 
ing on between Christianity and hea- 
thenism, and the peculiar difficulties 
that were, and are still, to be met in 
establishing the Christian Church in 
such an idolatrous and corrupt com- 
munity, amidst the specious refine- 
ments of a polished paganism. 

23. And — but there happened about 
that time, (of his planning to do this,) 
no small disturbance concerning the way — 
(viz. Christianity — the way of salva- 
tion, vs. 9,) ch. 9 : 2 — "the way of 
the Lord." Wicltlif. 

24. The occasion of the uproar is 
here narrated. Paul's preaching in- 
terfered with the traffic in silver models 
of the temple of Diana, and thus broke 
up their gains. These models of the 




316 



THE ACTS OF THE APOSTLES. 



[A. D. 57. 



25 Whom he called together with the workmen of like occupation, 
and said, Sirs, ye know that by this craft we have our wealth. 

26 Moreover ye see and hear, that not alone at Ephesus, but 

almost throughout all Asia, this Paul hath persuaded and 
CfiKoij. turned away much people, saying that f they be no gods, 
jer. io:3. which are made with hands : 

27 So that not only this our craft is in danger to be set at nought ; 



temple, and statue of Diana, (or Arte- | 
mis.) were extensively manufactured I 
and sold, even abroad, for charms for | 
placing in private houses and carrying 
on journeys. ^[ Silver shrines — lite- 
rally, silver temples — models of the tem- 
ple, or little houses — caskets for stat- 




uettes of Diana. (So the Romish 
Church traffics in pictures and models 
in honor of "the Virgin," who is wor- 
shiped as a "great goddess," "Queen 
of Heaven," &c.) This temple was 
one of the seven wonders of the world — 
four hundred and twenty-five feet by 
two hundred and twenty-five — rich in 
marbles — surrounded by one hundred 
and twenty- seven columns sixty feet 
high. AVe saw four columns of green 
jasper in the Mosque of St. Sophia at 
Constantinople, which were taken from 



I this temple. Diana, or Artemis, was 
worshiped at Ephesus as the Goddess of 
j Nature. Brought no small gain to 
the artisans — or masters of the craft. 

25. Whom having assembled, and the 
workmen about such things, (whom the 
masters employed,) he said — appealing 
to their pecuniary interests, on the 
principle that it was an infringement of 
their natural rights to have their busi- 
ness interfered with. So men of our 
day plead against Christianity and the 
Sabbath laws, that they interfere with 
their sales and gains. 

26. Here is a striking testimony by 
enemies of Christianity as to the won- 
derful progress it was making, through 
the preaching of Paul. The effects 
were manifest in the great decrease of 
this traffic in images, &c; and that 
not alone of Ephesus, but almost all Asia, 
this Paul having persuaded, (convinced 
and attracted,) has turned away a great 
multitude, (from this worship, ) saying 
that they are no gods, those made by 
hands. The idolaters held that the 
images and idols were gods. (See ch. 
17 : 29.) The worshipers of image3 
and pictures profess to use them only 
as aids to devotion, but it amounts to 
their regarding them as gods. So we 
have seen Romanists kneeling in most 
earnest gestures of prayer before the 
statue of Peter in St. Peter's at Rome, 
and before statues of the Virgin every 
where in Italy and other Romish coun- 
tries. The educated classes of the 
heathen supposed that the images were 
inhabited by gods. 

27. But not only this our department 
(of business) is in danger of coming into 
reprobation, (as would be the case if 
the worship should be abandoned,) but 
also (there is danger) that the temple — 
literally, be counted for nothing — and 
that there will be destroyed the magrofx- 



A. D. 57.] 



CHAP. XIX. 



317 



but also that the temple of the great goddess Diana should be des- 
pised, and her magnificence should be destroyed, whom all Asia and 
the world worshippeth. 

28 And when they heard these sayings, they were full of wrath, 
and cried out, saying, Great is Diana of the Ephesians. 

29 And the whole city was filled with confusion : and 
having caught g Gaius and h Aristarchus, men of Maee- f coni^uf* 
donia, Paul's companions in travel, they rushed with one 27 C : h 2. 20:4 ' and 
accord into the theatre. Phii. 4 ^! 0 ' 

30 And when Paul would have entered in unto the 
people, the disciples suffered him not. 

31 And certain of the chief of Asia, which were his friends, sent 
unto him, desiring him that he would not adventure himself into the 
theatre. 



cence of her whom all Asia and the (popu- 
lation of the) world worship — her gor- 
geous image-worship will perish. The 
temple was founded B. C. 550, by the 
joint contributions of the Ionian cities 
of Asia, who shared in the boast of her 
perfection. The temple was burnt on 
the night of Alexnnder's birth, B. C. 
356, and rebuilt with greatest magnifi- 
cence. "Worshipers flocked thither 
from all parts of the world. Observe. 
— Ghin was the first plea. The second 
was piety, mixed with pride of this 
universal "eligion. 

28. This appeal was artful, and had 
the desired effect — inflaming them to 
the highest pitch of wrath against Paul 
and the Christians — and they kept cry- 
ing out, Diana of the Ephesians is great. 
The. Ephesian's (goddess) Diana is great. 
It is an ascription of greatness to her, 
and was probably a current formula 
used in her praise, as the Mohamme- 
dans say, " God is one God, and Mo- 
hammed is His Prophet." The wor- 
ship of Diana was broken down at 
Ephesus. But afterwards that of the 
Virgin Mary was set up instead, as it 
was the tradition that she was buried 
there. The games in honor of Diana 
were held in May ; and this same 
month is the month of the Virgin in 
the Romish Church, now. 

29. The turmoil now increased. And 
the whole, city teas filled with tumult, 
ind they rushed with one accord into 
he theatre, having seized (along, as they 

2-7* 



went — probably crowding them in along 
with them,) Gaius, &c. See Rom. 10 : 
23 ; 1 Cor. 1 : 15, where Gaius is 
spoken of as a resident of Corinth ; yet 
he may have been the same person. 
See ch. 20 : 4, a Gaius of Derbe. 
1[ Aristarchus. See Col. 4 : 10 ; Philem. 
24. He is described as a Macedonian 
of Thessalonica, chs. 20 : 4 ; 27 : 2. 
^ The theatre — or amphitheatre — was a 
common structure of that time in all 
chief cities of the Empire, and was used 
for public assemblies, either for busi- 
ness or exhibitions. It was open to 
the sky, with circular rows of stone 
seats sloping to the top of the wall. 
This is the style of those at Pompeii, 
and at Herculaneum and Milan. It is 
computed that this one at Ephesus 
would hold thirty thousand people. 
From it they could see the temple. 

30. Paul u-ished to enter in unto the 
people, now gathered in the popular 
assembly in the amphitheatre, for though 
they were riotously assembled, he was 
conscious of right, and hoped probably 
to satisfy them of his good intentions; 
and he would naturally be very anxious 
for his companions. But the disciples, 
the Ephesian converts, did not permit 
him so to do. They feared for the life 
of Paul in such a wild tumult of the 
heathen. 

31. Here is recorded a remarkable 
interference on his behalf by the Chiefs 
of Asia. These were officers chosen 
from the wealthier classes in the chief 



318 



THE ACTS OF THE APOSTLES. 



[A. D. 57. 



32 Some therefore cried one thing, and some another : for the 
assembly were confused : and the more part knew not wherefore they 
were come together. 

33 And they drew Alexander out of the multitude, the 
2Thi m ^n M ' Jews putting him forward. And i Alexander k beckoned 
* ch. i2:n. w ^jj ^ e han^ an( j W ould have made his defence unto the 
people. 

34 But when they knew that he was a Jew, all with one voice 
about the space of two hours cried out, Great is Diana of the 
Ephesians. 

35 And when the townclerk had appeased the people, he said, Ye 

men of Ephesus, what man is there that knoweth not how 
L$erf e tempU tnat tne ^ty °f tne Ephesians is f a worshipper of the 

great goddess Diana, and of the image which fell down 
from Jupiter ? 



cities to superintend and provide for 
the games and festivals, annually held 
in honor of the gods and emperors. 
There were ten of these chiefs in Pro- 
consular Asia. It is remarkable, that 
these should have come forward at such 
a juncture as Paul's friends. Such an 
impression had his upright character 
and steadfast principle made upon these 
chief officers of the heathen worship. 
They knew the great risk he would 
encounter, and they exhorted him not to 
give ( present ) himself in the amphi- 
theatre. Though these men were prob- 
ably not Christians, it is plain that 
Christianity was influential with some 
of the heads of society. (1 Cor. 1 : 26.) 

32. Pausing now to notice the pro- 
ceedings of the assembly, Luke nar- 
rates the riotous confusion that pre- 
vailed. See vs. 29. The majority knew 
not on what account they had come to- 
gether. This verse gives a most graphic 
description of a mob. 

33. And from the crowd they thrust 
forth Alexander— the Jews urging him 
forward. Many think that this was a 
step taken by the Jews, in the midst 
of the agitation and in fear of the 
popular fury. They put forth this man 
as their advocate, to show that they 
had no sympathy with Paul's move- 
ments. It would seem, however, that 
he was a Christian convert, and thus 
maliciously thrust forward by the Jews 
as a mark for the popular vengeance. 



(This may have been Alexander the 
coppersmith, mentioned 2 Tim. 4 : 14, 
who after all did Paul much evil.) 
Hence he attempted — literally, to speak 
in defense. But they knowing that he 
was a Jew, (and hence that they could 
expect no favor for their idolatries,) 
there was one voice from all, crying as 
for two hours, " Great," <^c. 

35. The townclerk — recorder — keeper 
of the public records, an office of high 
authority. He having quieted the 
crowd, by his official interference, ad- 
dressed them in a very apt speech — 
that their outbreak was undignified, 
since the whole city worshiped the 
goddess, and the worship would not 
likely be overthrown by these few men. 
It was unjustifiable, since they were 
not making any profane assaults upon 
the goddess. It was unnecessary, as 
Demetrius, if he had any damages to 
charge against these Christians, had 
his redress at the common court. Be- 
sides, it was dangerous, since such an 
uproar exposed the city to serious 
charges by the Roman authorities. 
Observe. — This was an important tes- 
timony from head-quarters in favor of 
the missionaries. ^ Worshiper. The 
term here used meant originally temple- 
sweeper, but came afterwards to mean 
custodian, sacristan — having charge of 
the temple. Though thirteen cities of 
Asia had an interest in it, Ephesus was 
honored wirh its guardianship. ^And oj 



A. D. 57.] 



CHAP. XIX. 



319 



36 Seeing then that these things cannot be spoken against, ye 
ought to be quiet, and to do nothing rashly. 

37 For ye have brought hither these men, which are neither 
robbers of churches, nor yet blasphemers of your goddess. 

38 Wherefore if Demetrius, and the craftsmen which 

are with him, have a matter against any man, || the law is lays' lr! kept. 
open, and there are deputies : let them implead one another. 

39 But if ye enquire any thing concerning other matters, 

it shall be determined in a || lawful assembly. II ordinary. 

40 For we are in danger to be called in question for 

this day's uproar, there being no cause whereby we may give an 
account of this concourse. 



the image which fell. The wooden idol 
was so ancient, that the idolatrous 
priests held that it fell from heaven. So 



the Romanists pretend that some of 
their pictures were made without hands 
and are miraculous. This coin of 




Ephesus represents Diana in her Gre- 
cian character as a huntress ; and the 
inscription uses this very title (Neo- 
koros) and applies it to the Ephesians. 

36. He exhorted them to have be- 
coming confidence in their cause, and 
in these undeniable facts just men- 
tioned. ^ It is needful that ye be com- 
posed, and do nothing precipitately. 

37. He declares that these men had 
not been aggi-essors — that they had 
made no direct assault upon the wor- 
ship of Diana. ^ Robbers of churches — 
rather, temple robbers. Wicklif reads 
sacrilegers. The Puritans, properly 
enough, objected to the common render- 
ing here. — It was a capital crime to 
rob a temple, and the robber was left 
unburied, ^ Blasphemers. Paul had 
not dealt in harsh denunciation, but 
had preached the Gospel, relying upon 
its power under God to break down all 
social evils. 

38. Wherefore. There is, therefore, 
but one course to be pursued. If 
Demetrius and the artisans associated 



with him, (against Paul,) have a matter 
(of complaint) against any one, the court- 
days are being held — stated days by th8 
proconsul and his assistants, here called 
"deputies.'''' There are proconsuls at 
hand to try such cases, i. e. such an 
officer is accessible. Let them implead 
each other — let the opposing parties 
plead against each other. 

39. But if ye demand any thing con- 
cerning other (matters,) it shall be deter- 
mined (settled) in the lawful assembly. 
Such a riotous assembly could not law- 
fully transact business. 

40. For. Since this assembly was 
an unlawful one, they were liable to 
be held to account by the Roman au- 
thorities, especially as they were pro- 
ceeding against these men without just 
grounds. Thus he appeals to their 
fears. Literally, for we are in danger to 
be accused of riot concerning the to-day — 
no offense existing concerning xohich we 
shall be able to render an account of this 
concourse. 



320 THE ACTS OF THE APOSTLES. [A. D. 57. 

41 And when he had thus spoken, he dismissed the assembly. 



41. This officer having finished his 
apt appeal, dissolved the assembly, by au- 
thority. Here is a specimen of Gen- 
tile opposition. Unlike that of the 
Jews, it is reasoned down and the crowd 
dispersed. The "fighting" with beasts 
at Ephesus, (1 Cor. 15 : 82-34,) may 
belong hereabouts in the history. 
Aquila and Priscilla were also endan- 
gsred, and left Ephesus about this 
time, Rom. 16 : 3, 4. Afterwards Paul 
had a solemn interview at Miletus with 
the elders of this Church, on his way 
to a last visit to Jerusalem, and he 
wrote an Epistle to this Church. Paul 
did not immediately leave Ephesus, 
but after this nothing is recorded until 
he was about to depart. We have no- 
tice of two years and three months, 
(vss. 8 and 10,) leaving nine months 
to make up the three full years, ch. 
20:31. It is not improbable, there- 
fore — though the date is much disputed 
— that Paul wrote during this time 

The First Epistle to Timothy. 

Ephesus. A. D. 57. 

In this Epistle, (vs. 3,) he refers to a 
charge given to Timothy to abide still 
at Ephesus when Paul went into Mace- 
donia. This may have been the mis- 
sionary excursion which he probably 
made to Corinth during his residence at 
Ephesus, and of which Luke, in the Acts, 
makes no mention. See Notes, vs. 22. 
This Pastoral Epistle would seem ap- 
propriate to the advance work upon 
which Paul now sent him into Macedo- 
nia — with Erastus — as a pair of those 
who ministered unto him, (vs. 22.) 
Now, as Paul would send him forward 
into Macedonia, while he himself 
abides at Ephesus for a season, he 
gives him a charge somewhat such as 
that which he gave him when he him- 
self went into Macedonia and left 
Timothy to take care of the work at 



Ephesus. He tells him (ch. 1 : 20,) 
of the defection of Alexander, (the cop- 
persmith,) probably the one who was 
thrust forth at the riot in the amphi- 
theatre. He anticipates coming thither 
himself shortly, ch. 4 : 13 ; 3 : 14, 15, 
and the state of things suits the con- 
dition of the Corinthian Church, to 
which he lately wrote and is soon to 
write again — as respecting Judaizers, 
ch. 1 : 7 — immoralities, ch. 1 : 9, 10 — 
disorder in the Churches on the part 
of women, ch. 2 : 9-15; ch. 5: 1-17 — 
master s and servants, ch. 6 : 1-3 ; see 
1 Cor. 7 : 21-24 — marriage, &c, ch. 
5 ; see 1 Cor. ch. 7 — false science, ch. 
G : 20 ; see 1 Cor. 1 : 22 ; 2:5, .fee- 
contributions, ch. 6 : 17-19; see 1 
Cor. 16 : 1. The chronological diffi- 
culties are such, however, that many 
have concluded upon a later date, and 
have set the three Pastoral Epistles at 
a period subsequent to the history in 
the Acts, (A. D. 68,) on the theory of a 
second imprisonment of Paul at Rome, 
and supposing him to have been liber- 
ated af cer the first trial. — See Conybeare 
and lion-son, Appendix vii. Unless we 
adopt this theory, we must suppose 
that during this interval Paul wrote, 
also, 

The Epistle to Titus. Ephesus. 
A. D. 57. 

This is also a Pastoral Epistle, is ad- 
dressed to Titus at Crete, and concerns 
his work as a bishop or pastor in the 
Church. Wieseler thinks that Paul 
visited Crete on hi3 excursion to Cor- 
inth, and left Titus there. In that case 
Titus must have returned by way of 
Corinth, so as to join Paul at Philippi. 



A. D. 58.] 



CHAP. XX. 



321 



CHAPTER XX. 

1 And after the uproar was ceased, Paul called unto 

him the disciples, aud embraced them, and a departed for ?Tim 0r i-3. :5 ' 
to go into Macedonia. 

2 And when he had gone over those parts, and had given them 
much exhortation, he came into Greece, 



CHAPTER XX. 
\ 31. Paul's Departure from his 
field in Proconsular Asia — Three 
months in Greece — Sails from Philippi 
toward Jerusalem — Writes Second 
Ejds'de to Corinthians at Philippi. and 
Epistle to Romans at Corinth. A. D. 
57. Ch. 20 to 21-14. 
Paul is now approaching the close 
of his Missionary labors. Taking leave 
of Proconsular Asia, where he had been, 
in and about Ephesus, three years, 
he is about to journey to Macedonia 
and Greece, returning to Troas, and 
thence sailing to Jerusalem, by way 
of the coast islands, meeting the Ephe- 
Bian Elders at Miletus. 

1. After. Paul had purposed to go 
into Macedonia, and had already sent 
forward Timothy and Erastus, ch. 19: 
22. But he was to remain in Ephesus 
until Pentecost, (1 Cor. 16: 8.) This 
he probably did, and without being 
hurried off by this disturbance. He 
took an affectionate leave of the Chris- 
tian disciples, and, as the Greeks call- 
ed it, "embraced" them and went forth 
to go into Macedonia. 

2. Those parts. The region of Ma- 
cedonia, comprising the Churches which 
he had planted at Philippi, Thessalo- 
nica, Berea, &c, round about unto 
Illyricum, (Rom. 15: 19,) or the con- 
fines of Illyria, see 2 Cor. 2 : 12, 13 ; 
7 : 5, 0, whence it appears that he de- 
layed at Troas, waiting for Titus — and 
preached there with success ; but anx- 
ious for Titus, he broke off, and sailed 
for Macedonia, where at Philippi he 
was comforted by Titus' coming. 2 
Cor. 7 : 6. Afterwards he sent Titus 
into Dalmatia, 2 Tim. 4 : 10. At Phil- 
ippi he received from Titus, whom he 
had sent to Corinth soon after Timothy, 
a report of the Corinthian Church, and 
of the effect upon him of his First 



Epistle. See 2 Cor. 12 : 18 ; 7 : 13-15. 
Paul now writes 

The Second Epistle to the Cor- 
inthians. Philippi. A.D. 
57. 

He here further rebukes the false, 
teachers who were aiming to deny his 
Apostolical authority, and he lays down 
principles and rules which are of uni- 
versal application in conducting con- 
troversies, and in promoting Christian 
liberality, ch. 3: 17; 6: 14-18; 10: 8; 
13: 10; ch. 11. 

Much exhortation. Literally, having 
exhorted them ivith much speech. His 
work was one of laborious ministe- 
rial and parochial duties among these 
Churches which he had planted. He 
then came into Greece — that is, Achaia, 
of which Corinth was the capital city — 
and there — chiefly in Corinth — he abode 
three months. Duriug this three months' 
sojourn, of which Luke gives no ac- 
count in the Acts, Paul writes 

The Epistle to the Romans. Cor- 
inth. A. D. 58. 
This Epistle he sent by the hand of 
" Phebe, a servant (deaconess) of the 
Church of Cenchrea," (Rom. 16: 1,) the 
eastern harbor of Corinth. He was 
not yet able to visit them, as he 
hoped to do, but had first to take the 
Gentile alms to Jerusalem, ch. 15 : 
26-29. In this Epistle he refers to the 
collection made by the Churches of 
Macedonia and Achaia, for the poor, 
saints in Jerusalem, (ch. 15 : 26,) which 
, he was about soon to carry up thither. 



322 



THE ACTS OF THE APOSTLES. 



[A. D. 58. 



5 ch. 9 : 23, and 
23: 12, and 25: 3. 
2 Cor. 11 : 26. 
c ch. 19: 29, 
and 1:7: 2. 
Col. 4: 10. 
d ch. 19 : 29. 
er.h. 16:1. 
/Kph. 6:21. 
Col. 4: 7. 
2 Tim. 4:12. 
Titus 3 : 12. 
och. 21:29. 
2 Tim. 4:10. 



3 And there abode three months. And b when the Jews 
laid wait for him, as he was about to sail into Syria, he 
purposed to return through Macedonia. 

4 And there accompanied him into Asia, Sopater of 
Berea ; and of the Thessalonians, c Aristarchus and Se- 
cundus; and d Gaius of Derbe, and e Timotheus; and of 
Asia, f Tychicus and g Trophimus. 



This was part of Ms object in this tour 
through these Churches, according to 
his commission from the Church at 
Antioch. Gal. 2 : 10. It may be that 
the Church at Rome was the first that 
was planted in Europe, possibly by the 
converts at Pentecost, ch. 2 : 10, though 
the Church at Philippi was the first 
planted by Paul. Already, at the wri- 
ting of this Epistle, their "faith was 
spoken of throughout the whole world," 
(Rom. 1:8,) and it is also most likely 
that early converts in Asia Minor and 
Greece made their way to this capital 
of the Empire, as the intercourse was 
easy and frequent between Rome and 
the provinces. See ch. 16: 3-16. 

The object of the Epistle was to set 
forth the Gospel doctrine of justifica- 
tion by faith, as opposed to the legal 
notions of the Judaizers that salvation 
is by works of the law, whether it 
be by rites or moralities. He shows 
that a life of Christian obedience comes 
from faith in Christ, as the proper fruit 
of a living faith, and hence is essen- 
tial to salvation, though only the fin- 
ished work of Christ can be the meri- 
torious ground of salvation. He shows, 
therefore, that the law is upheld and 
kept, not made void by faith; and that 
therefore the Jews ought to embrace 
Christ as the end and fulfilling of the 
law. See Ep. to Romans. 

3. And when — literally, but a plot 
from the Jews occurring against him, 
as he was about to sail into Syria, direct 



from the harbor of Cenchrea at Cor- 
inth, the purpose came about of re- 
turning through Macedonia, He thus 
changed his plan and went probably 
by Athens and Berea, ch. 17: 14, 15. 
What was the nature of this plot is 
not mentioned. The same spirit of 
Jewish hostility breaks out as before. 
The plot seems to have had some con- 
nection with his sailing into Syria, and 
perhaps it was an effort to deter him 
from going to the Holy Land, so that 
he had to take the land route in order 
to evade their scheming against him. 

4. There accompanied him, &c. 
Though Paul generally had some com- 
panions, we no where else find so many 
as here — seven named besides Luke. 
^ Into Asia — unto Asia — to the borders 
of Asia — to Philippi, whence travelers 
crossed over to Asia. It would seem 
also that some of them, at least, went 
with him to Jerusalem ; perhaps in 
order that he might take up thither 
living specimens of the Divine grace to 
the Gentiles, from the different regions 
where he had labored. And if so, was it 
not "to provoke the Jews to jealousy by 
them that were no people," Rom. 10 : 
19; 11 : 13, 14— that the Jews might 
be brought in with the fullness of the 
Gentiles ? ^ Sopater, or Sosipater. See 
the same person, probably named, Rom. 
16 : 21. He was a specimen of the Be- 
reans, whom Paul so highly commends. 
Ch. 17 : 11. ^Aristarchus. See chs. 19 : 
29 ; 27 : 2 ; Col. 4:10; Philemon 24. 
He was from the Thessalonian Church, 
and was one of the bearers of the alms 
from Macedonia and Achaia to Jerusa- 
lem. Ch. 27:2. If Secundus. This per- 
son, also of the Thessalonian converts, is 
not elsewhere mentioned. If Gains of 
Derbe. This may be a different person 
from ch. 19 : 9 ; though it would seem 
more likely that that one was an Asi- 



A. D. 58.] 



CHAP. XX. 



82? 



5 These going before tarried for us at Troas. 

6 And we sailed away from Philippi after h the days of 
unleavened bread, and came unto them * to Troas in five 
days; where we abode seven days. 

7 And upon k the first day of the week, when the disci- 
ples came together 1 to break bread, Paul preached unto 
them, ready to depart on the morrow ; and continued his 
speech until midnight. 



h Ex. 12 : 14, 15 
and 23 : 15. 
ich. 16:8. 
2 Cor. 2:12. 
2 Tim. 4: VS. 

k 1 Cor. 16 : 2. 
Rev. 1:10. 
ich. 2:42, 48. 
1 Cor. 10:16, 
and 11:20, &c. 



atic, and thus the same with this. He 
may have changed his residence. See 
Rom. 16 : 23 ; 3 John 5-8. f Tychi- 
chus was of Asia, and was a most trusty 
companion of Paul, sent with the Epis- 
tles to the Ephesians (Eph. 6 : 21,) 
and to the Colossians, (Col. 4 : 7,) at 
the same time, *ft Trophimus. See 
ch. 21 : 29 ; 2 Tim. 4 : 20. He was 
an Ephesian, and many suppose that 
these last two were the only ones who 
accompanied Paul to Jerusalem. Three 
of these companions are Europeans, 
and four of them Asiatics. Of the 
four who were from Asia, the first two 
represent the remoter Churches of his 
earlier labors, Derbe and Lystra ; and 
the last two, the more recent and emi- 
nent Church of Ephesus. 

5. These (seven) going in advance — to 
prepare the Churches for Paul's visit, 
and perhaps to finish the collection of 
alms. Tf For us — that is Paul and the 
narrator — who is thus proved to be not 
Timothy but Luke — who again joined 
Paul at Philippi, and again talks of 
"we" and "us," which had been drop- 
ped, ch. 16 : 17. He continued with 
Paul to the end of his life, and was a 
representative of the converted Gen- 
tiles. Col. 4 : 11, 14. 

6. Luke, it seems, was at Philippi, 
where he had been engaged the few 
years previous, Unleavened bread — 
the Passover — which perhaps they 
would keep, only in a Christian spirit, 
as commemorating the death and resur- 
rection of our Lord. See 1 Cor. 5 : 7. 
This was, that year, on the 28th March. 
They would have left about the 5th of 
April. " Christ, our Passover, is sacri- 
ficed for us." The early Jewish Chris- 
tians observed the Jewish festivals at 
first in connection with the Christian 
Sabbath and Lord's Supper, In [ unto) 



five days. They were as long as five days 
on the voyage, though Paul had been 
only two days on the same voyage be- 
fore, with a " straight course," (ch. 
16 : 11,) or fair wind — here, perhaps, 
adverse, f Seven days. They probably 
arrived some time on Monday. or 
7. Luke now relates Paul's preach- 
ing at Troas. ^[ Upon the first — lite- 
rally, on the one of the Sabbaths. This 
phrase elsewhere means " on the first 
day of the week "—Matt. 28:1; Mark 
16:2; Luke 24 : 1 ; John 20 : 1. 
This language implies that the disciples 
were wont to come together on that 
day for public worship, and it was 
adopted and sanctioned by the Apos- 
tles. See also 1 Cor. 16:2; Rev. 1 : 10. 
The practice began as early as the day of 
our Lord's resurrection, and we find the 
period of "an eight days," designating 
the time of their Sabbath worship. 
John 20 : 19, 26. The division of time 
into weeks, which since obtains among 
the Gentiles, as it is borrowed from 
the Jewish Sevenday period, shows that 
the Sabbath was observed by the early 
Christian Church. Justin Martyr, born 
at the beginning of the second century, 
speaks of the custom in the cities and 
the country to assemble for worship on 
the day known as Sunday — called "the 
Lord's Day." Rev. 1:10. ^ To break 
bread. This is what the disciples met 
for at Jerusalem immediately after the 
Pentecost. And thus we see it was the 
same observance and worship still. 
See ch. 2 : 42. The Lord's Supper was 
dispensed in connection with an ordi- 
nary meal. Christ slept in the grave 
during the Jewish Sabbath, and buried 
it there with him ; but He rose again 
and rested from His finished work, 
and thus made a new Sabbath— the 
Lord's Day, So Paul argues (Heb, 



324 



THE ACTS OF THE APOSTLES. 



[A. D. 58. 



w»ch.i:i3. g ^ n( j there were many lights m in the upper chamber, 
where they were gathered together. 
9 And there sat in a window a certain young man named Euty- 
chus, being fallen into a deep sleep ; and as Paul was long preaching, 
he sunk down with sleep, and fell down from the third loft, and was 
taken up dead. 

"inSStSi."* 10 An(i P au * went down, an( * n fel1 on nim > an( * embra- 
« Matt. 9:2-t. c j n g g^^^ 0 Trouble not yourselves ; for his life is in him. 



4 : 9, 10,) that there remaineth a rest 
— Sabbatism — keeping of Sabbaths — to 
the people of God, (both earthly and 
heavenly.) Christians would naturally 
celebrate that glorious event. And it 
had Apostolic authority and Christ's 
own sanction. The Jewish Sabbath was 
not denounced, but was meant to be 
superseded gradually by the Christian 
Sabbath. The change in the Sabbath 
day had been foreshadowed under the 
Old Testament by the sanctity at- 
tached to " the day after the Sabbath, 9 ' as 
the day for the waving of the first 
fruits, (prefiguring Christ's resurrec- 
tion, ) and the day from which to 
begin the reckoning of the Pentecost — 
(Levit. 23 : 11-15.) So the eighth day 
was a Sabbath ; Levit. 23 : 36, 39 ; 
Numb. 29 : 35 ; 2 Chron. 7 : 9.— Here, 
for the first time, we find barbarians 
and Greeks, Asiatics and Europeans, 
Jews and heathens, sitting down at 
the same table of the Lord — one fam- 
ily, one meal, one bread. Paul took 
occasion to discourse to the assembly 
about Christ and the Gospel. ^ Ready 
to depart on the morrow. He had prob- 
ably arrived on Monday, and seems to 
have waited for the Christian Sabbath, 
all ready, after his discourse and the Sab- 
bath were over, to depart on his journey. 
Among the Greeks they adopted the 
Gentile division of time. This was our 
Sunday evening, as we understand it, 
and the morrow was Monday, of course. 
It is plainly recorded that Paul was 
ready to start, and waiting for the 
Christian Sabbath to be past before he 
should go on his journey. It would 
seem that he spent the whole day in 
discourse, by way of conversation and 
discussion, so that it continued into 
the night. Others have thought that 
they held their meetings at night, as 



they did in times of persecution at Je- 
rusalem, &c, (John 20; 19.) 

8. An incident is now recorded 
which led to a miraculous attestation 
of Paul's mission. ^[ Many lights — lit., 
enough lamps — a large number. ^[ The, 
upper chamber was the room above 
stair3 used for devotional purpo- 
ses. It was so located as to be re- 
tired and free from disturbance. So 
the upper chamber in which Christ 
and the twelve kept the last Pas3over, 
and where the disciples held the pray- 
er meeting, ch. 1 : 13. In this case it 
was on the third story, vs. 9. The 
lights are mentioned, to portray the 
scene as it was beheld by Luke, and 
perhaps, also, to show that the fall of 
the youug man would be at once per- 
ceived. 

9. In a window. Lit., Upon the win- 
dow — on the window-sill. There was 
often but one window in such an apart- 
ment, making it more retired, and that 
opened toward Jerusalem. It was 
probably the usual projecting, bay- 
window, with lattice-work perhaps on 
a hinge, and as he leaned against tnis, 
it must have given way. The Oriental 
houses have no glass in the windows, 
and often no shutters, Fallen. Be- 
ing borne down by deep sleep, and as 
Paul was long preaching — lit., preach- 
ing upon more — (longer, further) — hav- 
ing been overpowered from the sleep, he 
fell down (into the court or street be- 
low,) from the third loft — (lit., frame 
story.) This room was usually by it- 
self, and higher than the rest of the 
house. ^ Taken up dead— lit., a corpse. 
This is plainly a case of actual death. 
It is so stated — not of apparent death, 
nor of supposed death. 

10. It was seen at once, and the alarm 
was given, Paul hastened down to 



A. D. 58.] 



CHAP. XX. 



325 



11 When he therefore was come up again, and had broken bread, 
and eaten, and talked a long while, even till break of day, so he 
departed. 

12 And they brought the young man alive, and were not a little 
comforted. 

13 T And we went before to ship, and sailed unto Assos, there 
intending to take in Paul ; for so had he appointed, minding himself 
to go afoot. 

14 And when he met with us at Assos, we took him in, and came 
to Mitylene. 



where the dead man lay, and like Eli- 
jah and Elisha, he prostrated himself 
upon the dead body, 1 Kings 17 : 21 ; 
2 Kings 4 : 34. ^ Embraced him — en- 
folding him in his arms — a significant 
act to show the miraculous intent. 
^ Said. To the disciples, or to his 
friends. Trouble not yourselves — do 
not make au ado, as was the custom 
over the dead. He assured them that 
the young man was recovered to life 
from the dead. His life is (now) in 
him, though he had been taken up 
dead, Mark 5 : 39. Thus, in the midst 
of these Apostolic labors of Paul, an 
Apostolic miracle is recorded, as a seal 
of his mission, and a hint of -what 
this Gospel does for sinners, saying, 
" Awake thou that sleepest, and arise 
from the dead, and Christ shall give 
thee light." 

11. When — literally, and having as- 
cended — gone up (that is, Paul,) to the 
third story, where the exercises had 
been interrupted by this casualty, he 
proceeded now to break bread, or ad- 
minister the Sacrament of the Lord's 
Supper, for which the disciples had 
assembled, (vs. 7.) This was done by 
the Primitive Church at least every 
Sabbath day, and it was in connection 
with a love-feast, as it was called — a 
social meal, -which also Paul needed for I 
his refreshing and journey. T[ Eaten — 
tasted — having made a meal. ^ Talked — 
having familiarly discoursed a sufficient 
(considerable) time, until the day dawns. 
He was waiting for the close of the 
Sabbath, in order to go on his journey, 
and lie occupied the sacred time in 
familiar converse and discourse ; and 
80 — thus — he departed. He started on 
28 



| his journey, after this manner, in such 
circumstances. There seems a special 
minuteness in the narrative here, to 
show us that he did most religiously 
keep holy time — spending the Sabbath 
to its close, in sacred duties, and start- 
ing on his journey not until the holy 
day was past. This was not Judaizing. 

12. Brought. They who had gathered 
round the young man and witnessed his 
miraculous restoration, brought him to 
the assembly alive (from the dead,) 
and they (the disciples) were comforted — 
[strengthened in the faith — from the term 
"Paraclete,") not measurably, that is 
very much. 

13. We — i. e. Luke and the other 
companions of Paul — went before (start- 
ed in advance) to the ship. So the rest 
had gone ahead of Paul and Luke (vs. 
5, ) to Troas. They seem to have hired 
the vessel at Philippi for the voyage, 
(see vs. 16,) though this is not certain. 
\ Sailed unto Assos — a sea-port thirty- 
six miles south — thence (from that point) 
purposing to take up Paul, for so had he 
arranged, purposing himself to go afoot. 
The journey has been made on foot in 
five hours. It is not stated why Paul 
so planned, but it seems intimated that 
he could rescue some time for his pur- 
pose, and yet reach Assos on foot by a 

I good Roman road, as soon as the ship, 
or at least before it would leave that 
port. The ship sailed before "day- 
break" on Monday morning, and had 
to double a point which was saved by 
the road. Paul might simply have 
desired to be alone, thus far. 

14. And as he (Paul) joined us at 
Assos, we took him up according to the 
plan, (vs. 13,) and came to Mitylene — 



326 THE ACTS OF THE APOSTLES. [A. D. 58. 

15 And we sailed thence, and came the next day over against 
Chios ; and the next day we arrived at Samos, and tarried at 
Trogyllium ; and the next day we came to Miletus. 

16 For Paul had determined to sail by Ephesus, 
f^zi^ikdV? 4 because he would not spend the time in Asia; for p he 
s eh 2 ' 24 i7. hasted, if it were possible for him, q to be at Jerusalem 
i cor.wVs! r tce da y of Pentecost. 

17 1 And from Miletus he sent to Ephesus, and called 
the elders of the church. 

18 And when they were come to him, he said unto them, Te 



thirty miles distant by sea, on the east j 
coast of the Island of Lesbos — say a | 
day's voyage. It was a charming city. 

15. Here Luke gives the daily pro- 
gress and route. \ Over against — op- 
posite to Chios, or Scio, as it is now 
called, a beautiful island midway be- 
tween Lesbos and Samos. f And the 
next day we touched at (a nautical phrase) 
Samos — an island on the Lydian coast 
in the vEgean, about as far from Chios 
as Chios from Mitylene, fifty or sixty 
miles. It was famous for the temple 
of Juno, and as the birth-place of 
Pythagoras. IT Tarried — for the night, 
probably at Trogyllium, a town on the 
coast opposite to Samos. There was 
also an island of the same name near 
this, which some suppose to have been 
the stopping place, % Miletus was a 
town below this point, and about 
twenty-eight miles south of Ephesus. 
It was the ancient capital of Ionia, 
near the mouth of the Meander, and 
is now a heap of rubbish. They had 
reached this place on the fourth day 
from Troas, on Thursday. 

16. For. The reason for their pass- 
ing on to Miletus is given — that Paul 
had determined [judged) to sail past 
Ephesus, else he would naturally have 
stopped at Samos, nearly opposite to 
it. (It would seem from this that 
they had the vessel, to some extent, 
under their control.) His plan was 
not to go to Ephesus, nor to tarry too 
near the city — literally, lest it might 
happen (turn out) to him to spend the 
time in Asia — not knowing what deten- 
tions he might meet there, so as to 
spend the time in Asia which he needed 
for Syria. The urgency of friends and 



the state of the Church might exhaust 
the time he had set apart for Syria. 
TT In Asia. That Proconsular Asia, of 
which Ephesus was the capital. It 
would seem that he planned to com- 
municate with the Church of Ephesus 
in this way rather than to visit the city 
itself. \For he hastened — was hastening 
— if it were possible — for already three 
weeks of the seven between Passover 
and Pentecost had passed. He was in 
haste — to carry the alms — to make an 
exhibit of his ingatherings among the 
Gentiles — and to keep the feast, or 
meet the multitudes at Pentecost. 

17. His plan, therefore, was to send 
for the Presbyters, or Elders of the 
Church, to meet him at Miletus. Ho 
wished to address them about their 
official duties ; and in this way he 
could do so without interruption. The 
Church of Ephesus was the great cen- 
tre of all the Churches of Western Asia. 
(Ch. 19 : 10.) ft The elders— literally, 
presbyters — including both classes — 
the ruling elders, and those who also 
preached — the ministers. There was 
doubtless a plurality of the latter as 
well as of the foi-mer, at Ephesus. Iu 
vs. 28, he calls them " overseers," 
(Gr. bishops,") and these terms are 
used interchangeably in the New Tes- 
tament, showing that the bishops 
spoken of were the same as presbyters, 
pastors, or ministers of a Church. 
This is admitted now by all scholars, 
even by the most learned Episcopal 
writers. 

18. Miletus was about twenty-eight 
miles south of Ephesus, (some make it 
thirty-six,) and the journey could be 
accomplished the day after the sum- 



A. D. 58.] 



CHAP. XX. 



327 



know, 8 from the first day that I came into Asia,- after ? 9 c ; Vio. : 19 ' and 
what manner I have been with you at all seasons, 

19 Serving the Lord with all humility of mind, and 
with many tears, and temptations, which befell me *by tTg-3, 
the lying in wait of the Jews : 

20 And how U I kept back nothing that was profitable WT3 2T - 
unto you, but have shewed you, and have taught you pub- 
licly, and from house to house, 

21 s Testifying both to the Jews, and also to the Greeks, zch - 18 :5 - 

y repentance toward God, and faith toward our Lord Jesus {XS^if 
Christ. ck - 2:38 '- ' 



mons arrived. Probably others from 
neighboring Churches would also be 
drawn together, on hearing of his mes- 
sage to the Ephesian Elders. The 
Apostle has three points in this address. 
1. His own relations to this Ephesian 
Church, (vss. 18-21.) 2. His journey 
to Jerusalem, and final separation from 
them. ( 22-25.) 3. His charge to 
them in view of the glorious prospects 
of the Church. (26-35.) <[ Ye know. 
Thus he appeals to them for his fidel- 
ity, with an emphasis — ye know. He 
seems to give here his solemn and pub- 
lic vindication against the calumnies 
circulated to his injury ; and this neces- 
sarily brings him to speak prominently 
of himself. He appeals to those who 
knew the facts. % From the first day 
that I came into Asia how I became 
(conducted) with you all the time. (See 
vs. 31.) 

19. Serving the Lord. This is ex- 
planatory of the former — serving (as a 
slave) the Lord Jesus. This is what he 
did — alluding in this term to his entire 
devotement to his blessed Master. 
*[[ Humility of mind. This is expressed 
by one word in the Greek ; though 
Jesus called him not servant, but 
friend, (John 15: 15,) he called himself 
slave. ^ With many tears of anxiety for 
their salvation ( " going forth weep- 
ing.") See 2 Cor. 2:4; Phil. 3 : 18. 
See vs. 31. ^ And (temptations) trials, 
which befell me, in the plottings of the 
Jews* See vs. 3. Though the Jews 
had at first desired him to return to 
them, (ch. 18 : 20,) they soon fell into 
the same hostility with the heathen. 
See ch. 19 : 7, 33. 



20. Kept back. Amidst all these plots 
and hostilities he withheld nothing of 
the things conducing ( to salvation, ) — 
"pertaining to life and godliness." 

But showed — literally, so as not (or 
that I should not) declare unto you pub- 
licly — in the synagogue of the Jews and 
the public assembly, (19 : 9,) and in 
houses — private circles — in the Church 
and in the household. 1 Thess. 2 : 11. 
See 2 Cor. 1 : 12. 

21. Having reminded them of his 
manner, he passed to the subject-mat- 
ter of his preaching. *[[ Testifying — 
tcitnessing (giving solemn testimony of 
the truth,) to the Jews (first) and also 
to the Greeks, (Gentiles.) This was his 
habitual practice — entering the syna- 
gogues and passing also to the Gentiles 
with the message of salvation — that was 
the same message for both, and all 
classes of them — the repentance unto 
God, which is required in the Gospel — ■ 
which is the repentance unto life, and 
not unto death. This comes only from 
a sense of sin, and of the mercy of God 
in Christ ; thus leading away from sin 
to God. It is that repentance which is 
on the Gospel ground of the kingdom 
of heaven being come. (Mark 1 : 15.) 
*[f And faith which is unto (upon) our 
Lord Jesus Christ — which leads to 
Christ, embraces Christianity, and rests 
upon His finished work, as the only 
hope of salvation. Observe. — These 
are the two great topics of all Gospel 
preaching. We shall never have faith 
without repentance ; and after all our 
repentance we must have faith, be- 
cause it is Christ's work and not ours 
which can suffice. We cannot have 



328 



THE ACTS OF THE APOSTLES. 



[A. D. 58. 



ach. 21:4-11. 

1 Tliess. 3 : 3. 
II Or, wait for 
me. 

1> ch. 21 : 13. 
Eom. 8:35. 

2 Cor. 4 : 16. 
c 2 Tim. 4:7. 
rich. 1: 17. 
2 Cor. 4 : 1. 
e Gal. 1:1. 
Titus 1: 3. 



22 And now, behold, 8 1 go bound in the spirit unto 
Jerusalem, not knowing the things that shall befall rne 
there. 

23 Save that a the Holy Ghost witnesseth in every city, 
saying that bonds and afflictions || abide me. 

24 But 



b none of these things move me, neither count I 
my life dear unto myself, 0 so that I might finish my 

which I have received 



course with joy, d and the ministry 

of the Lord Jesus, to testify the gospel of the grace of God. 

25 And now, behold, f know that ye all, among whom 
I have gone preaching the kingdom of God, shall see my 
face no more. 



Ho. 



15 : 23. 



true repentance until Ave have a believ- 
ing view of Christ. 

22, 23. And now, behold, I go bound in 
the spirit [am going) to Jerusalem — feel- 
ing himself as if led in chains, or bound 
by cords, he not only went up under 
strong, resistless impulses, but also 
" fore-ordained to chains," feeling that 
he would be bound in body. The ref- 
erence is to his own spirit, though the 
Holy Spirit's influence is implied. 

Not knowing the things that shall befall 
me in it, (Jerusalem,) ignorant alto- 
gether of the particulars. ^[ Save that 
— excepting that the Holy Ghost witness- 
eth (testilieth) in every city, (from city 
to city, as he passed along on his 
journey.) This testimony was given 
to him, not only in his strong and spe- 
cial convictions, but also probably by 
those who were inspired to utter such 
warnings. See afterwards, chap. 21 : 
4, 10, 11 : see Rom. 15 : 31. Bonds 
and tribulations await me (at Jerusa- 
lem.) 

24. But — lit., / make account of no- 
thing (of this kind.) He gloried in 
tribulations also, see 2 Cor. 12 : 10 — 
neither do I hold my life valuable to my- 
self as (aiming) to finish my course with 
joy — that is, though plainly threaten- 
ed with death at Jerusalem, he did not 
regard his life as valuable, in compar- 
ison with his joyfully completing his 
career and attaining the goal, the prize 
of the high calling of God in Christ 
Jesus. He alludes to the joy of vic- 
tors who took the prizes at the public 
Grecian games. See ch. 13 : 25 ; Hob. 



12 : 1, 2 ; 1 Cor. 9 : 24-27 ; Phil. 2:16; 
3 : 14. ^ And the ministry — (that is) 
the ministerial commission, ( as an 
Apostle to the Gentiles,) which I re- 
ceived of the Lord Jesus, Rom. 1:5; 
Gal. 1:1, to testify (bear witness to 
and proclaim) the glad tidings (Gos- 
pel,) of the grace of God. In vs. 21 he 
had said that this was his work. Here 
he shows his surpassing desire to car- 
ry it 'through to the end ; a desire 
which is not second even to that of life 
itself. 

25. He here plainly declares his as- 
surance of the result, that this leave- 
taking is final, according to vs. 23. 
This unqualified declaration weighs 
against the theory of a second impris- 
onment and after return to Ephesus. 
See ch. 19: 21, Notes. Ye all, (Ephe- 
sian Elders, as representing the peo- 
ple, ) among whom I hive gone through, 
(gone thoroughly through,) preaching 
(publishing as a herald,) the kingdom 
of God, (Dan. 2: 44,) to be set up for 
the true Israel, (ch. 1:3,) proclaim- 
ing that it had come, the New Testa- 
ment dispensation as exhibited in the 
Church of Christ, as John the Baptist 
announced and Christ declared, and as 
to be victorious over all other king- 
doms, (Rev. 11 : 15,) — shall see my face 
no more. Supposing he had but one 
imprisonment, and was put to death 
at the close of the history in this book, 
then this was the result. Otherwise, 
the} 7 saw him again at Ephesus, (ch. 
19 : 21,) and he must be regarded here 
as speaking only his strong convictions 
in the midst of much uncertainty. 



A. D. 58.] 



CHAP. XX. 



329 



26 Wherefore I take you to record this day, that I am § J 
pure from the blood of all men. 



'fih. 13:6. 
: Cor. 7 : 2. 
It vs. 20. 
t Luke 7 : 30. 

27 For h I have not shunned to declare unto you all 1 the Eph n rii 5 ' 
counsel of God. ipSifi."" 

28 ^[ k Take heed therefore unto yourselves, and to all 
the flock, over the which the Holy Ghost 1 hath made 
overseers, to feed the church of God, m which he hath pur- Efv.^V. 19 ' 
chased n with his own blood. »s«Heb.9: 



26. Wherefore I bear ivitness to you — 
uttering as his solemn testimony — on 
this very day, (of my final departure,) 
that I am clean from the blood of all 
(men) — not stained by the blood of 
any, not chargeable -with their destruc- 
tion, having the blood of none upon 
my skirts, as I have faithfully warned 
all of their duty and of the coming 
wrath. See ch. 18:6; Ezek. 3 : 18-21. 

27. He here gives the ground of this 
solemn protestation. 1[ For I have not 
kept back (withheld, same as in vs. 20,) 
from declaring — (so as not to declare) 
unto you the whole counsel of God — the 
entire plan of salvation by Christ, (see 
vs. 21,) including that mystery of His 
will — the Gentiles' reception into the 
Church, (Ephes. 3:2-11,) though he 
was so persecuted for preaching it. 

28. In view of his final departure, 
he solemnly commits to these ministers 
and officers of the Church the charge 
of the flock, and exhorts them to all 
fidelity. If Unto yourselves. So he 
exhorts Timothy, 1 Tim. 4: 16, "Take 
heed unto thyself and unto the doc- 
trine," &c- It was only by looking 
first to their own responsibility, fidelity 
and piety, that they could be good 
guardians of the flock — saving them- 
selves and their hearers. ^ The flock. 
The Church is the flock of Christ; 
sheep of His fold. This is the Old 
Testament figure. Isa. 63 : 11 ; Jer. 
31:10; Mic. 7 : 14. And Christ calls 
Himself "the Good Shepherd," John 
10: See 1 Pet. 2 : 25. He is the 
Chief Shepherd, 1 Pet. 5 : 4, and He 
appoints under-shepherds — the minis- 
ters and rulers of His Church. Over 
the which — literally,z« which — wherein — 
as yourselves a part. If The Holy Ghost 
hath made (constituted you. ) They were 
called and qualified by the Holy Ghost, 

28* 



J (ch. 13:2; 14 : 23. ) Christ in giving 
the Spirit, gave the Church this office, 
as he says expressly to them. Ephes. 
4:8, 11. Here the Ephesian Presby- 
ters are called overseers (bishops) in 
the flock — committed to their care at 
Ephesus — themselves also belonging to 
the flock, and not as superior beings, 
though set over the flock in their office. 
These who are here called overseers 
(or bishops) are the Ephesian Elders 
or Presbyters, and the terms are used 
interchangeably here and elsewere, (see 
Tit. 1 : 5-7,) and are never both used 
together, as they would have been 
if they referred to distinct officers. 
There is no trace here of Diocesan 
Episcopacy, as most Episcopalian crit- 
ics now admit. (See A/ford Prolegom, 
Past Epis. p. 77. Theodoret says: "He 
calls bishops presbyters, for at that 
time they had both names." So Am- 
brose, Augustine, Chrysostom, &c. The 
term rendered bishops here, means 
inspectors — overseers — called in vs. 17, 
presbyters. Alford himself remarks : 
"If our English version had rendered 
the term here bishops, as uniformly 
elsewhere, it would have been more 
apparent to every English reader, that 
elders and bishops were originally and 
apostolically synonymous." See on vs. 
17. So Jerome, Bishop Jewel, Morton 
of Durham, &c. To feed— literally, 
to shepherd — act the part of a shepherd 
to. (John 10: 3; 21:16; 1 Pet, 2:25.) 
It includes guiding, feeding, govern- 
ment and entire charge, such as a shep- 
herd has of his flock, and was addressed 
to these as rulers of the Church as well 
as teachers. ^Church of God. There 
is very weighty evidence for the text 
reading " Church of the Lordf but 
though this may have been so altered 
by some to avoid the inference from 



330 



THE ACTS OF THE APOSTLES. 



[A. D. 58. 



* pot"; 2 ; I 5 " 29 For I know this, that after my departing 0 shall 
Rev. 2:2, e. grievous wolves enter in among you, not sparing the flock. 
fjohn m 2:i9. 20 ' 30 Also, p of your own selves shall men arise, speaking 
perverse things, to draw away disciples after them. 



the next clause, (the blood of God,) yet 
the sense is clear in either case, as the 
blood of God must be that of God the 
Son, the God-man, and this agrees with 
other passages where Christ is spoken 
of as God. Besides, "Church of God " 
is the phrase in every other passage 
but one, "Church of Christ." Par- 
chased. God the Son obtained by pur- 
chase this Church. He bought it with 
a price — the whole Church and each 
member of it, by giving Himself a 
sacrifice in their stead, suffering their 
penalty. Hence believers are called 
his possession — inheritance, Ephes. 1 : 
18; a purchased possession, Ephes. 1: 
14 ; Heb. 7 : 25 ; 10:39; 1 Thess. 5 : 
9 ; 2 Thess. 2:14; 1 Cor. 6 : 20 ; a 
peculiar people — literally, a people of 
purchase, to or for himself, 1 Pet. 2:9; 
Tit. 2 : 14. This refers back to Exod. 
19:6; the purchase of Israel out of 
Egyptian bondage, Exod. 15: 16. \ With 
His own blood. Not that of bulls and 



calves, Heb. 9 : 12 to 14 



nor that 



of the Paschal Lamb, but His own, as 
set forth by those. The Church which 
was bought by Christ for Himself at 
such a cost, is worthy of all care. This 
is the Church universal as consisting 
of Jews and Gentiles, "the invisible 
Church," as that alone which can be 
said to be "pui*chased with His own 
blood." This is the great doctrine of 
the Church, as set forth by Paul in his 
Epistle to the Ephesians. Yet it was 
the Ephesian Church as a visible body 
to whom he wrote, and not to any 
"saints" who might happen to be "at 
Ephesus," — altogether apart from any 
visible organization. Rom. 3 : 23-26. 

29. He exhorts these ministers and 
elders to this strict fidelity toward 
the blood-bought Church for a special 
reason, viz. (1) The certain knowledge 
he had of wicked invaders coming in 
to desolate them. (2) The perversion 
of some from their own body. ^[ De- 
parting — his present leave-taking, or 



perhaps his death. 1[ Wolves. False 
teachers, called by our Lord ravening 
wolves, (Matt. 7:15; John 10:12,) 
tearing the sheep. This state of things 
occurred afterwards, as we see from 
the Revelations, in the message to this 
Church of Ephesus. John himself la- 
bored there as his head-quarters, after 
Paul's decease ; and the Epistles to 
the seven Churches of Asia, which he 
was charged to write, give us an in- 
sight of a new phase of heresy among 
the Asiatic Church, as here predicted. 
Many hold that the Pastoral Epistles 
(the two to Timothy, and that to Ti- 
tus,) were written during this state of 
things, and after Paul's first imprison- 
ment, and after the history in the Acts. 
All hold that the second Epistle to 
Timothy was written just before Paul's 
decease. — The seeds of this Oriental 
heathenism were already developing 
among them. Ephesus was the great 
seat of sorcery, as we have seen, (ch. 
19: 13,19.) \ E. iter in among you — shall 
come into the Church by false profession 
and come from other places to the city. 
^ Not sparing — ravaging and destroy- 
ing the flock without mercy, by their 
destructive docti-ines, doing the Church 
the most fatal damage, such as Cer- 
inthus of Alexandria. "Ephesus was 
the place, above all others, where the 
Oriental views were, in various ways, 
combined with the philosophy and 
mythology of Greece." — Creuzer. 

30. Also — besides this—; from your 
own selves — not necessarily from these 
ministers and elders, but from the 
Chui-ches they represented. See 2 
Tim. 2 : 17, 18. Some of these false 
teachers laid claim to the Apostleship, 
Rev. 2 : 2-7. Such should arise, (spring 
up,) speaking perverse things — teaching 
perversions of the Gospel doctrine — so 
as to draw away (this would be the aim 
and result,) disciples after them. Such 
was the doctrine of the Nicolaitans, 
which Christ hated. Rev. 2 : 6. Christ 



A. D. 58.] CHAP. XX. 331 

31 Therefore watch, and remember, that q by the space 2 ch l9:10 - 
of three years I ceased not to warn every one night and 

day with tears. 

32 And now, brethren, I commend you to Grod, and r to ^Vfi 9 ' 
the word of his grace, which is able s to build you up, and ^X uil' 
to give you* an inheritance among all them which are ^i 1 ' 12 ' and 
sanctified. ff^ul 

33 "I have coveted no man's silver, or gold, or apparel. " co^.u.'' 3 ' 

34 Yea, ye yourselves know, x that these hands have lu7 >a Vaufri. 
ministered unto my necessities, and to them that were xcor 1 *- 3 ^ 
with me. S ST 2! ft 



had this thing against the Church of 
Ephesus, that she had left her first 
love ; yet not so as utterly to fall away, 
though sunk very low, according to 
this prediction of Paul. How afflic- 
tive must have been the knowledge 
of this to him. Hymeneus and Phile- 
tus were of this class of perverts, 
"whose word," or teaching, "doth eat 
(he says afterwards to Timothy,) as 
doth a canker," holding "that the res- 
urrection is past already, and over- 
throwing the faith of some," as Paul 
here prophecies. 2 Tim. 3 : 17, 18. 

31. Therefore — in prospect of all 
these dangers and reverses — watch — 
lest the flock, in which the Holy Ghost 
hath made you overseers, be desolated 
and scattered by these wolves. Be on 
the look oat for these of whom I fore- 
tell you, and remember that (as your 
example,) by the space of (during) three 
years — the whole time of this sojourn 
at Ephesus, or in Asia, (vs. 18; see 
ch. 19: 8, 10,) night and, day — contin- 
ually, (see vss. 7, 8, 11,) I cease d not — 
did not pause for any other occupation. 
We have mention of two years and 
three months, ch. 19:8, 10, and of a 
period afterwards, at the riot, including 
in the nine months the brief journey 
to Corinth, &c. See Notes, ch. 19: 22. 

~\Yith tears, vss. 19, 20. He was no 
hireling, not caring for the flock, and 
fleeing when the wolf came, (John 
10:13.) See 2 Cor. 2:4; Phil. 3: 
18. This warning to the elders and 
people was not in vain. John was 
charged to write to the angel of this 
Church, "Thou has tried them which 



say they are Apostles and are not, and 
hast found them liars." Rev. 2 : 3. 

32. And now — having thus solemnly 
charged them. I commend you — in- 
trust you for safe keeping — to God, as 
the only sufficient hope, and to the word 
of His grace — the Gospel of salvation, 
(Eph. 1: 13,) as containing that system 
of doctrine by which you shall be 
guided, so as to avoid error. Which is 
able — (that is, God, by His word, in 
use of that Divinely appointed agency,) 
to build you up, edify you, (Eph. 4: 12, 
29,) rooted and built up in Him. Eph. 
2 : 20-22 ; 3: 16. fl Inheritance. Eph. 
1:11, 14, 18, as the sons of God, 
though not Jews, John 1:12, "that 
the Gentiles should be fellow-heirs 
(Eph. 3:6,) and partakers of His prom- 
ise in Christ by his Gospel," with 
(among) all them that are sanctified, 
Eph. 3 : 14, 15 ; 4 : 13, 16 : see ch. 26 : 
18. " Chosen in Him that they should 
be holy," Eph. 1 : 4. 

33. He now protests that he had la- 
bored among them disinterestedly, and 
of this they were witnesses, while it was 
his warning to them against the covet- 
ousness which swayed Demetrius and 
the leaders of the idolaters there. (Ch. 
19:25.) ^[ I coveted — no man's 
treasure of any kind. Silver was in 
request for " shrines" of the goddess. 
Apparel was an item of traffic and 
wealth among the Orientals, and chan- 
ges of raiment were often presented to 
friends. 2 Kings 5 : 5, 26 ; 2 Chron. 
9 : 24. The Ephesians were celebra- 
ted for their rich clothing. 

34. So far from this, he had labor- 



332 



THE ACTS OF THE APOSTLES. 



[A. D. 58. 



y Rom. 15:1. 

1 Cor. 9:12. 

2 Oor. 11:9-12, 
and 12 : 13. 
Kjph.4: 28. 

1 Thess. 4:11, 
aud 5 : 14. 

2 Thess. 3:8. 

z ch. 7:60, aud 
21:5. 



35 I have shewed you all things, 7 how that so labouring 
ye ought to support the weak, and to remember the words 
of the Lord Jesus, how he said, It is more blessed to give 
than to receive. 

36 1" And when he had thus spoken, he 2 kneeled down, 
and prayed with them all. 



ed at his trade for a living, and that 
not only for his own support, but that 
of his companions, Timothy, Luke, 
Erastus, &c. He could hold out his 
hands and say, these hands have minis- 
tered — served — made provision, see ch. 
17:10; 18:3. He would not have his 
companions at their own charges, but 
would support them himself. He would 
not take the support he was entitled to 
from the Churches, lest this might be in 
the way of his success. So he boasted 
that he was chargeable to none. Iu 1 
Corinthians, written from Ephesus, he 
speaks of working with his own hands 
(1 Cor. 4: 11,) at that very time. 1 
Cor. 9:4; 6: 15, 18; 16: 39 ; see Gen. 
14:22, 23; Numb. 16:15; 1 Sam. 
12 : 3 ; 1 Thess. 2:9; 2 Thess. 3 : 8. 

35. All things — rather, in all things — 
every way / have showed you, that la- 
boring thus, (after my example,) ye 
ought (literally, ye must,) support the 
weak, (literally, assist the enfeebled, in- 
firm.) Christian beneficence is a mat- 
ter not of option, but of obligation, as 
much a duty commanded by God, as 
any other. So in 1 Thess. 5 : 14, he 
exhorts them to "support the weak," 
the same word referring to those in 
disabled circumstances from sickness 
or poverty. And to remember. He 
had showed them also how they ought 
(it was their sacred duty) to remember 
the words, &c. These words of our 
Lord are no where else found, but all 
His sayings are not recorded, (John 21 : 
25,) and this precious one was doubt- 
less current in the Churches, how lie 
said— rather, that he Himself said, It 
is more blessed (literally, it is a more 
happy thing, see Matt. 5 : 3-11,) to give 
than to receive. The grace of Christian 
beneficence is thus extolled by our 
Lord, as full of happiness to the donor, 



and more so than the receiving, in 
j which the world make happiness to 
I consist. God has made it a luxury to 
give. 1st. It is a luxury to have where- 
I withal to give to others. 2d. It is a 
luxury to help those in distress. 3d. 
It is a luxury to exercise the temper of 
Christ and copy His example. 4th. 
Besides the present reward of Chris- 
tian beneficence there is a blessedness 
in future and forever, for such as give 
on truly Christian principles to support 
the poor ; for it is a chnrity done to 
Christ Himself, in his poor members. 
Matt. 25 : 45 ; see Galat. 6 : 10. This 
exhortation to the ministers and elders, 
(the two classes of elders, see 1 Tim. 
5: 17,) and to the Churches through 
them, is not to waive the right of being 
supported by the people, as he had 
done, but to inculcate the great duty 
of Christian beneficence in all classes, 
from his own example, and especially 
from the testimony of Christ Himself, 
who "went about doing good." 

36. This tender exhortation he fol- 
fows up with prayer. Kneeled down. 
This was special ; for standing was the 
posture in public prayer which com- 
monly obtained among the Jews. In 
Neh. 9 : 5 the people are commanded 
to stand in prayer. So at the dedica- 
tion of the Temple, " and all the con- 
gregation of Israel stood," (1 Kings 
8 : 14,) Jer. 15: 1; 18: 20; Job 30: 
20; Mark 11:25. The early Chris- 
tians (third century) adopted this stand- 
ing posture, especially on Sabbaths, as 
expressing not only reverence, but joy- 
ous gratitude. ^[ With them all. It 
seems implied by the term that all 
joined in the prayer, see ch. 21 : 5, and 
thus he commended these elders of th<> 
Church to God, vs. 32. 



A. D. 58.] 



CHAP. XXI. 



333 



37 And they all wept sore, and a fell on Paul's neck, and ^7 6 \f 9 ; u ' 
kissed him. 

38 Sorrowing most of all for the words b which he spake, 5vs - 25 - 
that they should see his face no more. And they accom- 
panied him unto the ship. 

CHAPTER XXI. 
1 And it came to pass, that after we were gotten from them, and 
had launched, we came with a straight course unto Coos, and the day 
following unto Rhodes, and from thence unto Patara : 



37. They all, &c. — literally, there be- 
came a great weeping of all, and falling 
upon the neck of Paul, they kissed him, 
(repeatedly and earnestly.) This was 
the heartiness of their affection for 
him. ^[ Sorrowing especially. It "was 
all the more melting farewell, on ac- 
count of the toords which he had spoken, 
in vs. 25, that his parting was final. 
The term rendered "see," in vs. 25, 
means to see with the eyes, but here 
the term is a stronger one, and means 
to reverently look upon, contemplate. 
% Accompanied — literally, sent him for- 
ward, ch. 15:2; 21 ; 5 — attended, es- 
corted, as an act of affectionate esteem. 

CHAPTER XXI. 
We see the great Apostle now tear- 
ing away (vs. 1,) from his Asiatic 
friends, the Ephesian Elders, and press- 
ing on to accomplish his fond purpose 
of carrying with him to the Holy City 
the first fruits of his Gentile converts, 
and the alms of the Gentiles. Passing 
by "the isles" of the Gentiles which 
were to wait for Christ, he arrives at 
the great Gentile city of Tyre, where 
he finds "the daughter of Tyre with a 
gift," (Ps. 45 : 12,) and already her 
merchant ships — "the ships of Tarshish 
are first to bring the new-born sons 
from far, their silver and their gold 
with them," (Isa. 60: 5-13,) in the 
alms they carried from the Gentile 
Churches to the poor Jews at Jerusa- 
lem, and in the aid they contributed to 
the service, (vss. 22-25. ) But the great 
uattle is now to be fought. He is look- 
ed upon with distrust for this very 
interest in the Gentiles. And hence it 
is deemed by the Church there advis- 



able, that he should show by a public 
act his abiding interest in the Jews 
and in their worship, if only performed 
in the true spirit of faith. While he 
insisted on his freedom from the cere- 
monial burdens, where they were car- 
nally imposed, he was also free to 
observe the law where he pleased, and 
with the Jews to become a Jew, that 
he might gain some. But this ex- 
pedient was the occasion of a Jewish 
outbreak, and he comes near being 
put to death by the mob, in the very 
place where he had taken part with 
the mob in the stoning of Stephen for 
preaching the same great truths, in 
exposition of the Jewish economy, 
ch. 7. 

1. The narrative of the voyage. is 
now resumed, after the interruption of 
the interview at Miletus. Tf Gotten 
from them. Rather, after we were torn 
away from them, by a mutually pain- 
ful and reluctant separation. The ves- 
sel seems to have sailed the same day. 
\ Launched. This is a nautical terra, 
and means to set sail or get under way. 
It refers to setting off from a place, 
and is rendered in the Gospel by Luke 
and Acts, "to loose," "to launch," 
"to sail," "to set forth," "to depart." 
1 Straight course. This is also a nau- 
tical term, and means to run before the 
wind. \ Coos. An island twenty-three 
miles long on the Carian coast, cele- 
brated for its wines, silks, perfumes, 
&c. They would reach it with the 
fair wind in about six hours — forty 
nautical miles south from Miletus. 
^ Rhodes. This renowned island was 
reached the day following, (Luke gives 
us the particulars of the course and 



331 



THE ACTS OF THE APOSTLES. 



[A. B. 58. 



2 And finding a ship sailing over unto Phenicia, we went aboard, 
and set forth. 

3 Now when we had discovered Cyprus, we left it on the left 
hand, and sailed into Syria, and landed at Tyre : for there the ship 
was to unlade her burden. 



the daily distance.) It lies at the 
entrance of the iEgean Sea, and ves- 
sels from Syria up the iEgean to 
Smyrna and Constantinople commonly 
touch there. In an Austrian steamer 
we left Beirut, April 28th, at 5 P. M., 
and touching at Cyprus 29th, reached 
Rhodes in the evening of 30th, at 5J 
o'clock. We found the island beauti- | 
ful, bright, verdant (April 30th,) — with 
fine houses and minarets — some of them 
shattered by an earthquake. In Paul's 
times the celebrated Colossus, one hund- 
red and five feet high, in the harbor — 
a tower in the form of a statue of 
Apollo — was in ruins from an earth- 
quake. We made the distance from 
Rhodes to the isle of Patmos, opposite 
Miletus, in nine hours by steamer. 
^ Patara — was a town on the Lycian 
coast. Apollo gave responses here, as 
was said, in the winter season, as he 
did at Belos in the summer. The 
Spaniards call fictions " Pataratas." 

2. The narrative of Luke, one of 
the voyagers, continues to be minute. 
Here they took another vessel, which 
they found ready to cross over the 
Mediterranean frOm Patara to the 
Phenician coast. Thus his voyage was 
forwarded by this Providential oppor- 
tunity. Probably the other vessel was 
delayed there, or possibly was to go 
no further, and they seized this ready 
conveyance — went aboard, (at once,) and 
set forth, the same word as vs. 1, ren- j 
dered "launched." 

3. Discovered. This is also a nauti- 
cal term for the first sight of land. 
Having been brought in sight of Cyprus 
— the land looming up in sight. Here 
Paul and Barnabas had done their first 
foreign missionary work ; and he must 
have caught the view of it now with 
tenderest emotions. We anchored off it 
in April, 1851. It is a fertile and salu- 
brious island. ^ We left it behind on 
the left hand side ; that is, sailing under 



it so that, having passed it, it would 
be on the left. This would indicate a 
fair wind. We found the sea smooth 
and delightful during all our voyage on 
the same route at the same season of 
the year. ^ Into Syria — unto Syria. 
Held our course (steered) for Syria. In 
the ancient division, Syria included 
I Phenicia, of which Tyre was the great 
commercial port. ^[ Landed at Tyre. 
Another nautical term — were brought 
down. This great city of ancient time, 
the subject of prophecy, as the proud 
seat of worldly wealth and mart of 
commerce, whose history was so con- 
nected with that of Solomon's Temple, 
was now the landing place of Paul in 
his return from his foreign missionary 
labors, about May 1st. It was three 
hundred and forty miles from Patara, 
and with the fair wind and good sea 
which prevailed, it might be reached in 
four or five days. As we saw Tyre 
from the north, with its white build- 
ings jutting out into the sea, it seemed 
like a place of some consequence. But 
on approaching it we found the old 
wall in ruins, and broken columns of 
gray and red granite strewed around 
on the beach, the sea breaking over 
them. We passed along the main 
thoroughfare, a narrow lane lined with 
the poorest kind of shops — the bazaar 
of that proud city. As I wished to 
carry away a memento, I asked if 
j any thing was manufactured in Tyre ; 
they replied that there was nothing. 
No merchant princes any more to be 
found therein. No mechanics and cun- 
ning craftsmen, as in the days of King 
Hiram and Solomon. One vessel was 
lying at anchor. Broken columns we 
saw lying around the lanes, and used 
for door sills of the low huts. The 
island is now connected with the main 
land by the sea-drifts, and the Old 
Tyre lies buried under forty or fifty 
feet of sand. We found men- excava- 



A. 1>. 58.] 



CHAP. XXI. 



33, K 



4 And finding disciples, we tarried there seven days : 

a who said to Paul through the Spirit, that he should not JftSg. 
go up to Jerusalem. 

5 And when we had accomplished those days, we departed and 
went our way ; and they all brought us on our way, with 

wives and children, till ice were out of the city : and b we 6ch - 20 :36 - 
kneeled down on the shore, and prayed. 

6 And when we had taken our leave one of another, we 

took ship; c and they returned home again. • JoSaizn. 

7 And when we had finished oar course from Tyre, we 



ting and removing the building ma- 
terial of the ancient ruins, for use 
in the neighboring towns along the 
coast. It is even transported to Bei- 
rut. The view here is taken from Dr 
Thomson's late work, " The Land and 
the Book." ^ For there. Providence 
so ordered that he should land there, 
for there the ship ivas to unlade 
(was unlading) her burden (her cargo.) 
This clause is thrown in significantly. 
It was one of the commercial ships 
(called ships of Tarshish,) in which 
Taul sailed, and her precious freight 
of converts was more than the cargo of 
spices, gold and silver. Rev. 18: 12, 
13. And the prediction of Isaiah had 
its incipient fulfillment — "Surely the 
isles shall wait for me, and the ships of 
Tarshish first to bring thy sons from 
for, their silver and their gold with 
them, unto the name of the Lord thy 
God and to the Holy One of Israel, for 
He hath glorified thee." Isa. 60 : 9 ; 
Ps. 87 : 4. The Syro-Phenician woman 
was from this vicinity. (Matt. 15 : 21 ; 
Mark? : 24.) 

4. Finding — literally, having found 
out the disciples. Paul had likely 
preached here soon after his conver- 
sion. Gal. 1 : 21 ; ch. 15 : 41. The 
Gospel may have been carried hither 
by the disciples scattered abroad at the 
persecution of Stephen, ch. 11 : 19. 
^[ Seven dags. This seems to have 
been the time taken for unlading the 
ship ; thus allowing the returned mis- 
sionary and his company of converts 
an opportunity to publish the Gospel 
more widely in that great city, includ- 
ing a Sabbath. Who — the disciples 
of Christ at Tyre— said to Paul, through 



the Spirit — that is, having received 
through the Spirit a forewarning of 
what awaited Paul at Jerusalem, (as 
the Holy Ghost testified in every city, 
vs. 23,) they urged, of their own will, 
and out of their affection for him, that 
he should not go up to Jerusalem, if he 
would consult his own safety. Yet 
Paul went "bound in the spirit to Je- 
rusalem." 

5. And — when it came to pass that we 
accomplished (completed) the days, (the 
seven days of delay at Tyre, vs. 4,) 
having departed, we journeyed — all for- 
warding (escorting) us (vs. 20-38,) with 
wives and children, unto outside the city. 
So deeply interested were they all in 
the Christian missionaries and in their 
departure. ^ We kneeled, as 20 : 36. 
Another most affectionate and prayer- 
ful farewell, calculated to go to the in- 
most heart of Paul. [Hebe is express 
mention of children in the notice 
of a Christian Church. And here 
at Tyre is seen the Church con- 
sisting of Christian families.] 

6. After a solemn leave-taking, 
which had been tempered by the 
prayers, on the shore of the great sea, 
they took ship — went aboard. While 
the returned missionary and these con- 
verts were making their persevering 
way, in the face of all danger and 
against ail the kind entreaties of 
friends, to Jerusalem, the Tyrian Chris- 
tians, who seem to have come out en 
masse, returned home — literally, to their 
oxen (affairs.) 

7. And we (as the last stage,) com- 
pleting the voyage, came down from Tyre 
to Ptolemais, (where the voyage ended,) 
and the balance of the route was made 



336 



THE ACTS OF THE APOSTLES. 



[A. D. 58. 



came to Ptolemais, and saluted the brethren, and abode with them 
one day. 

8 And the next day we that were of Paul's company departed, 
and came unto Cesarea : and we entered into the house of 
2Tim.'*: : 5 U ' Philip d the evangelist, "which was one of the seven : and 
8:°'G, 6 4o! ,and abode with him. 

9 And the same man had four daughters, virgins, 
ihM-u. 28 ' f which did prophesy. 



by land. % Ptolemais, the ancient Acco, 
since called Acre and St. Jean d" Acre and 
Akka, is about four hours i*ide north of 
Mount Carmel, as we traveled on horse- 
back along the sea beach. , The town 
is celebrated for its fortifications, and 
is said to contain now about ten thou- 
sand people. It has a fine harbor, only 
second to that of Haifa, under Carmel. 
See Judges 1 : 34. It would be a short 
day's passage from Tyre, with a fair 
wind. They found out the disciples 
here also, and greeted them as at Tyre, 
with Clmstian salutations, remaining 
there only one day. We visited the 
Pacha of Acre, and were allowed to 
pitch our tents among the massive for- 
tifications. He also ordered a centu- 
rion, who came in and stood before 
him with staring eyes waiting the 
command, which was, to escort us 
about the walls of the fort and show 
us the military display of cannon and 
soldiers. The Pachalic extends to 
Nazareth, east, and to Jaffa, south. 
They told us that the population was 
then six thousand. Paul's company 
traveled from Ptolemais to Cesarea in 
one day. Our dragomen declared it to 
be eleven or twelve hours, and we found 
the actual travel to be eleven hours. 

8. The next day — lit., on the morrow, 
while the ship's crew remained at the 
business of the vessel, we that were of 
Paul's company, (lit., those about Paul,) 
departed and came to Cesarea — about 
forty miles distant by the shore. We 
set out in March from Ptolemais, on 
horses, riding along the beach, crossing 
the river Kishon, which we found much 
swollen and frightful to wade with our 
horses, as the sea broke over them and 
us in a strong wind. Just beyond the 
Kishon is the modern town and harbor 
of Haifa, at the foot of Carmel. The 



mountain rises very abruptly from 
the sea. Beyond it, on the edge of 
the Mediterranean, lies Cesarea. At 
Cesarea there was the family of Cor- 
nelius the centurion, (ch. 10:1,) con- 
nected with the earliest history of the 
Gentile conversions, and themselves the 
first-fruits, (ch. 10 : 1 ; 10 : 44.) ^Philip 
the Evangelist. Philip the deacon, one 
of the seven deacons, (ch. 6:1,) was 
also an evangelist, an office which he 
held besides that of deacon, especially 
as the deacon's work at Jerusalem was 
ended. It was a special commission 
as a traveling preacher of the Gospel 
in the early Church, which was given 
by the Apostles to some who were sent 
out by them to this work. The office 
is recognized, Ephes. 4 : 11, between 
"Apostles and prophets," and "pas- 
tors and teachers." The lattei*, how- 
ever, soon came to supersede them, as 
the regularly constituted ministers of 
particular Churches. The term means 
"preacher of the Gospel." See 2 Tim. 
4 : 5. This Philip was the first preach- 
er outside of Jerusalem. He carried 
the Gospel to Samaria, and the last we 
saw of him in this work was on the 
road to Gaza and " in all the cities," 
terminating his traveling labors at Ce- 
sarea, where we find him now, proba- 
bly as the settled pastor of the Church 
there, to whose house Paul would nat- 
urally go, ch. 8 : 40. 

9. It is here recorded that the bless- 
ing promised in Joel had come upon 
the household of this good minister, in 
this Roman Gentile city — that his four 
daughters, who were virgins, unmar- 
ried, at home with him, prophesied, 
(Joel 3 : 1.) This was not any public 
preaching, but simply an inspired 
praising of God, and foretelling of fu- 
ture events. This incident carries us 



A. D. 58.] 



CHAP. XXI. 



337 



10 And as we tarried there many days, there came down 
from Judea a certain prophet, named g Agabus. ffeh - 

11 And when he was come unto us, he took Paul's 
girdle aud bound his own hands and feet, and said, Thus 
saith the Holy Ghost, h So shall the Jews at Jerusalem 
bind the man that owneth this girdle, and shall deliver 
him into the hands of the Gentiles. 



Lack, very significantly, to all that 
grew out of the dispersion at Stephen's 
persecution, (in which Paul was so 
eminent a party,) and to the far-reach- 
ing results in the case of Philip also, 
who is now to be seen as the Christian 
pastor in this Gentile city, his house- 
hold filled with the Holy Ghost. See 
Judges 4:4; 2 Kings 22 : 14 ; Luke 
2 : 26. Possibly the Holy Ghost again 
in this city witnessed by these pro- 
phetesses, of Paul's trials at Jerusalem, 
as He did by Agabus, vs. 10. 

10. It is calculated that Paul arriv- 
ed at Cesarea on the 10th of May. Up 
to this point they had been thirty-nine 
days on the tour. We arrived there 
on the 13th March. Approaching it 
from the north, we saw ruins of an 
aqueduct, with several arches of strong 
masonry, overrun with shrubs. Along 
the shore, for a quarter of a mile, were 
fragments of piers, masses of wall, and 
fallen abutments, broken columns of 
white marble and gray granite on the 
beach, or jutting out from the water — 
with the remains of Herod's mole, here 
and there seen above the surface of the 
waves. Herod seems to have built 
this city from the ruins of some other, 
as fragments of granite columns are 
interspersed with the stone blocks. Dr. 
Thomson thinks that the tall buttress- 
es, which are now so prominent in the 
ruins, belonged to a Christian Church 
probably of the times of the Crusaders. 
We saw not a solitary being where this 
city once stood. It is utterly desert- 
ed — the mole being overthrown, the 
harbor is unsafe, and no ship could 
ride there at anchor. The aqueducts 
being broken, there is no longer any 
supply of water. Yet here the king- 
dom of Christ was opened to the Gen- 
tiles — an event in the blessings of 
29 



which we share. How unlikely before- 
hand, that the Church of God, once so 
confined to the Jews, should ever have 
passed over to the Gentiles ! But this 
was the plan and prophecy of God. 
And witness the Church now, the 
Church of the Gentiles as it was once 
the Church of the Jews. What prophe- 
cy yet on record about Zion can be 
doubted now ? ^ Many days — literally, 
more days, protracting the stay from 
day to day, about five days, some think 
ten or eleven. ^ Came down, the term 
used of coming from Jerusalem. ^ Ag- 
abus. He it was who foretold the 
famine, ch. 11 : 27-30, on account of 
which the Gentile Christians at Anti- 
och had set about collecting alms for 
the poor Jews at Jerusalem, and had 
sent it thither by Paul and Barnabas, 
ch. 11 : 30. Strange that the same man 
now appears to foretell Paul of the 
trials to come upon him there. Paul 
is thus reminded of his Gentile work 
from the beginning, ch. 11 : 25. 

11. He may have come to Cesarea 
for the express purpose. He took 
Paul's girdle, or belt, and bound his 
oxon hands and feet, (not Paul's, but his 
own,) according to the custom of the 
ancient prophets to represent symboli- 
cally what they predicted. See Isaiah 
20 : 2 ; 1 Kings 22 : 11 ; Ezek. 4 : 1. 

Thus saith. He spake by inspira- 
tion of the Holy Ghost. The man 
whose is this girdle, so shall bind in Je- 
rusalem the Jews. This was fulfilled, 
vs. 33, for though he was bound by 
the Romans, it was at the instance of 
the Jews, who thus delivered him into 
the hands of the Gentiles. The Ro- 
mans held the government of Judea at 
that time. See ch. 22 : 25 ; 24: 27 ; 25 : 
14 ; 26 : 29, and find how abundantly 
this prophecy of Agabus was fulfilled. 



338 



THE ACTS OF THE APOSTLES. 



[A. D. 58. 



12 And when we heard these things, both we, and they of that 
place, besought him not to go up to Jerusalem, 
ich. 20:24. 13 Then Paul answered, i What mean ye to weep and 
to break mine heart ? for I am ready not to be bound only, 
but also to die at Jerusalem, for the name of the Lord Jesus. 

14 And when he would not be persuaded, we ceased, 
Ld*6:42. 10 ' saying, k The will of the Lord be done. 
22^. 11:2,and 15 And after those days we took up our carriages, and 
went up to Jerusalem. 
16 There went with us also certain of the disciples of Cesarea, and 
brought with them one Mnason of Cyprus, an old disciple, with 

whom we should lodge. 
ich. 15:4. 17 1 And when we were come to Jerusalem, the brethren 

received us gladly. 



12. As at Tyre, so here at Cesarea, 
this revelation led the Christians to 
entreat Paul not to go to Jerusalem. 
Tf We. . Luke and his companions, Ar- 
istarchus and Trophimus. ^ And they 
of that place — the Christians of Cesa- 
rea. Yet, as before, the entreaty had 
no effect, since Paul was going up by 
Divine revelation. When his chosen 
companions sought to move him from 
his purpose, his heart was deeply agi- 
tated. 

13. Paul now expostulates with them 
against such tender entreaties as were 
calculated to break his heart, while 
he went up willingly to trial and death 
for the honor of Christ. \ What mean 
ye — literally, what do ye, weeping and 
breaking my heart. The death of His 
adorable Master at Jerusalem by the 
same Gentile hands, through the same 
Jewish persecutions, made the like 
sufferings sweet — suffering with Him, 
in prospect of reigning with Him. 

14. His firm position and Christian 
heroism made them acquiesce. \ The 
will, &c. This and all the petitions of 
the Lord's prayer were familiarly used 
by the Christians, and these words 
best expressed their Christian resigna- 
tion. They doubtless were satisfied 
that Paul acted under Divine direction, 
and they recognized it as the Lord's 
will : or gave in their acquiescence to 
the will of the Lord (Jesus,) whatever 
it might be. 



§ 32. Paul's fifth Visit to Jerusa- 
lem. A. D. 58. Ch. 21 : 15-17. 

15. After these days — the "many 
days" of delay at Cesarea — we took up 
our carriages. This last phrase is the 
rendering of one Greek word, mean- 
ing — having made ourselves ready. The 
English word "carriages," means lug- 
gage — things carried, and not vehicles — 
having made ready (i. e. our luggage.) 
See Judges 18: 21. Went up. This 
was the last stage of the eventful 
journey. 

16. They were accompanied to Je- 
rusalem by some disciples — Christian 
brethren, from Cesarea, who were well 
acquainted there, and did them this 
great kindness, that they brought them 
to one Mnason of Cyprus, an early (old) 
disciple, with whom we should lodge. 
They were to sojourn at his house at 
Jerusalem during the Pentecost, when 
all accommodations would be in so 
much request. This early disciple 
may have been one of Paul's first mis- 
sionary converts at Cyprus, a first 
fruit of his work of foreign (Gentile) 
missions ; who, now, in God's provi- 
dence, becomes his host in his most 
trying circumstances, and a comfort as 
reminding him of his successful labors, 
while thus he would be another in the 
group of Gentile converts whom Paul 
would present at Jerusalem. 

17. The brethren — the Christian dis- 
ciples, members of the Church at Je- 



A. D. 58.] 



CHAP. XXI. 



339 



18 And the day following Paul went in with us unto 

m James, and all the elders were present. ^'l^iajtna 

19 And when he had saluted them, D he declared par- , 2 t : C h. is .4-12. 
ticularly what things Grod had wrought among the Gentiles Kom - 15 : 1U 
0 by his ministry. ° 20 %} : 17; aurl 

20 And when they heard it, they glorified the Lord, and 
said unto him, Thou seest, brother, how many thousands of 

J ews there are which believe ; and they are all p zealous of £ 0 C *- f 0 \\ 
the law: * Gai.iru." 



rusalem, such as Mnason, who had 
probably heard of his coming and had 
assembled to greet him. They had 
seen Paul there on several previous 
visits, with alms, &c, and now that be 
took thither these specimens of his 
Gentile converts, they received them all 
gladly, and without any appearance of 
coolness on account of his interest in 
the Gentiles. Nothing is as yet said 
of the Apostles. It was not until the 
next day that an interview was had 
with the Church authorities. 

g 33. Meeting of the Presbytery, 
the Apostle James being the Mod- 
erator. 

18. Here we find a more formal 
meeting with James the Apostle and 
all the elders, who were convened, as 
it would seem, for the purpose, as the 
Presbytery of Jerusalem. Paul had 
the alms to present from the Gentile 
Churches, through their representa- 
tives, and he had also to present these 
companions of his journey as ihe spe- 
cimens of his Gentile converts. James, 
the Apostle, the son of Alpheus, and 
author of "the Epistle of James," 
was he who was prominent in the Syn- 
od at Jerusalem, A. D. 50, where the 
great Gentile question was debated 
and authoritatively settled. (Ch. 15 : 
13.) He was "the Apostle of the 
Transition," and, therefore, as one 
ably representing the middle ground, 
he was a fit leader and moderator of 
the Presbytery at Jerusalem. His po- 
sition at the Synod was that which pre- 
vailed. See ch. 15 : 13, notes ; ch. 12 : 
17; 15:13; Gal. 1:9; 2: 12, 19. H The ' 
ciders — presbyters — the ministers and 
reding elders of the Church. No oth-. 



er Apostle than James seems now to 
have been at Jerusalem. 

19. Saluted — greeted, vss. 6, 7; see 18 : 
22. He declared particularly — literally, 
he gave an exegesis severally of the things 
which, &c. This most particular and 
detailed account carried him over all 
his ministry among the Gentiles, at 
least since he had reported himself 
four years before. Of course he nar- 
rated the striking histories of his re- 
visiting tour among the Churches of 
Galatia, and Phrygia, and Achaia, and 
above all at Ephesus. 

20. Witness the effect of this report 
from the returned missionary — a mis- 
sionary of the first Gentile Church at 
Antioch, reporting himself to the Old 
Mother Church at Jerusalem. How 
could they do less than glorify the 
Lord, uniting in solemn thanksgivings 
and praises. And here comes the diffi- 
cult point. If Thou seest, brother. 
They knew he was aware of the diffi- 
culty from the strong Jewish element 
in the Church, that was naturally sus- 
picious of Paul's Gentile labors, and 
especially as this suspicion was fanned 
to a flame by false rumors. It was the 
old trouble which led to the Synod at 
Jerusalem eight or nine- years before, 
and which had yet further to be met. 
Hoiv many thousands — literally, myri- 
ads — a general phrase, (meaning what 
multitudes.) There were present the 
ministers and elders of Churches of 
the city and immediate vicinity, vs. 
18, though this expression refers to the 
general facts which Paul well knew. 
These "believing" Jews were proba- 
bly not all of them true Christians, 
any more than Simon Magus, but they 
had espoused the Christian cause, 



340 



THE ACTS OF THE APOSTLES. 



[A. D. 58. 



21 And they are informed of thee, that thou teachest all the Jews 
which are among the Gentiles to forsake Moses, saying that they 
ought not to circumcise their children, neither to walk after the 
customs. 

22 What is it therefore ? the multitude must needs come together : 
for they will hear that thou art come. 

23 Do therefore this that we say to thee : We have four men 
which have a vow on them. 



and enrolled themselves -with the visi- 
ble Church, Zealous — literally, zeal- 
ots of the law they are. This verb ren- 
dered "are," is often used in reference 
to a fact either unknown to the person 
addressed, or blameworthy. As it was 
the time of the festival, the Christians 
of Judea would have come up already 
in great numbers. Eusebius quotes 
from Hegesippus to the same effect, al- 
though Origen says that probably the 
whole number of believing Jews had 
at no time reached 144,000. We have 
here a glimpse of the great progress 
which the Gospel was making among 
Jews and Gentiles. 

21. Informed — literally, catechized — 
systematically taught concerning thee. 
These multitudes of Jews in the Chris- 
tian Church there, who were thus 
stickling for the legal observances, 
were misinformed of Paul's position, 
as they had misunderstood Stephen's 
on the same point, (ch. 7 : 57.) Strange 
that Paul finds himself now charged 
with the same heresy which brought 
Stephen to his martyr death on that 
very soil, and where he himself took 
part in the fanatical outrage. — These 
Jewish disciples had heai*d these ex- 
aggerated statements about Paul, and 
had, perhaps, seen or heard what he 
had written in some of his Epistles, 
disparaging and discarding the cere- 
monial observances as a ground of 
trust, and they had inferred unfairly, 
that he advised the Hellenistic Chris- 
tians — those Jewish believers which are 
(scattered) among the Gentiles — to for- 
sake the Mosaic law altogether. ^ To 
forsake — literally, dost teach apostasy. 
But see 1 Cor. 7 : 18, 19. He had only 
insisted that the Mosaic observances 
were insufficient of themselves for sal- 



vation, and were only the shadow of 
better things in Christ — not denouncing 
them, except as standing instead of 
Christ. Yet the tendency of his teach- 
ings would be to crowd out circum- 
cision as useless. The Apostolic Synod 
had decided the question from the Gen- 
tile point of view, that the Gentiles 
needed not to be circumcised. But 
neither Paul nor the Synod had taught 
that the Jews ought not to circumcise 
their children, only that it was not 
requisite, and ought not to be trusted 
in for salvation. See Gal. 6:15. He had 
circumcised Timothy to conciliate, but 
would not circumcise Titus, lest in this 
case of a Greek, he might concede too 
much to the Judaizers. T[ Customs — 
usages, ordinances, observances of the 
ceremonial law. 

22. What is it, therefore, that should 
be done 1 It is altogether necessary that 
a multitude come together, for they will 
hear that thou hast come. It is not a 
meeting of the Church that is here 
spoken of as expedient, but a public 
gathering as inevitable, for the reason 
stated, (not that they would be con- 
vened,) but that they would hear in 
some way of his being in the city, and 
would assemble to agitate the subject. 
It is not the multitude, (in the Greek) 
but a multitude of the Jewish Chris- 
tians. 

23. Their advice is here given, and 
probably upon much previous delibera- 
tions. This, therefore, do which we say 
to thee. As before, at the Synod, 
James and the Elders act in concert, 
and give their united counsel. f We 
have four men. These were probably 
Jewish Christians who had taken the 
vow of a Nazarite, which was a vow 
of special devoteraent among the Jews, 



A. D. 58.] 



CHAP. XXI. 



341 



24 Them take, and purify thyself with them, and be at 
charges with them, that they may q shave their heads : and f 8 Num- 6:2 ' 
all may know that those things, whereof they were informed ch - 18:18 - 
concerning thee, are nothing; but that thou thyself also 
walkest orderly, and keepest the law. 

25 As touching the Gentiles which believe, r we have rch - 15:2ft - 29 - 
written and concluded that they observe no such thing, 

save only that they keep themselves from things offered to idols, and 
from blood, and from strangled, and from fornication. 

26 Then Paul took the men, and the next day purifying 
himself with them 8 entered into the temple, Ho signify ^u^elis. 
the accomplishment of the days of purification, until that 

an offering should be offered for every one of them. 



Numb. 6 : 1-21, and called for a variety 
of sacrifices, besides free-will offerings. 
Paul himself bad taken this vow, as 
we have seen, cb. 18: 18, but not with 
these temple observances. Now, as 
the sacrifices and offerings prescribed 
at the temple were costly, the practice 
was for the wealthier to aid the poorer 
in the expenses. This was recom- 
mended by the Church authorities to 
Paul, to be at charges with them — (lit., 
spend upon them,) and purify himself 
with them — go through the same forms 
of ceremonial purification, (not to take 
the vow) that thereby he might pub- 
licly exhibit his respect for the law's 
observances, if properly, evangelically 
understood. % That they may shave 
their heads — which was the act that 
signified the termination of the vow, and 
the fulfillment of all its requirements. 
One so assisting made common cause, 
and became, so far, party to the vow. 
Thus the proper relation of the law to 
the Gospel, and of Gentiles to Jews as 
one in Christ, might be made plain to 
all, see vs. 26. ^ Walkest orderly — a 
military term — tvalkest by rule — keep- 
ing the law's requirements. Paul did 
cheerfully observe the law where his 
countrymen could be thereby concilia- 
ted, though he knew and insisted that 
it could not give life. It was of use 
as pointing to Christ, and only when 
rested in without leading to Christ, 
was it to be denounced. 

25. The Presbytery now repeat the 
action of the Synod on this great sub- 
ject, as touching the Gentiles, insisting 
29* 



on their freedom from the law as a sys- 
tem of justification, (against the Juda- 
izers,) so that this counsel of the Pres- 
bytery should not be understood as 
Judaizing. On the contrary, as touch- 
ing the Jews, they would insist that 
any one was free to go through certain 
observances of the law, only so as that 
Christ was held to be the end of the 
law for righteousness, to the believer. 
Ch. 15 : 21. The Jewish Christians, 
and the Gentile Christians, therefore, 
ought to be one. fl" Written — lit., sent 
( epistles, decrees, ) and concluded — 
fudged — the same term used by James 
in the Synod when he said / fudge (my 
sentence, judgment, is;) — the Synod 
having "judged" as he did, by their 
vote. ^[ That they do no such thing — 
that they are bound to perform no such 
ceremonial rites, &c. See ch. 15 : 19. 

26. Paul felt entirely free to do as was 
counseled by the Presbytery, He went 
through the ceremonial purifications 
with these men, without going through 
the thirty days observances of the vow 
— to signify — declaring (to the priests) 
the completion (filling up) of the days 
until — that is, notifying the priests of 
the duration of the days of purification 
in which he was to make common cause 
with the Nazarites — how many days 
there were until they should offer the 
sacrifices appointed by the law. This 
was done that the priests might be in- 
formed of the obligations entered into, 
and prepare for the closing sacrifices 
accordingly. 



342 



THE ACTS OF THE APOSTLES. 



[A. D. 58. 



uch.uiis. 27 And when the seven days were almost ended, u the 
Jews which were of Asia, when thev saw him in the 
ach. 26:21. temple, stirred up all the people, and x laid hands on him, 

28 Crying out, Men of Israel, help : This is the man, 
ych. 24:5.6. y that teacheth all men everywhere against the people, and 

the law, and this place : and further brought Greeks also 
into the temple, and hath polluted this holy place. 

29 (For they had seen before with him in the city 
zch. 20:4. *Trophimus an Ephesian, whom they supposed that Paul 

had brought into the temple.) 
act. 26:21. 3Q a all the city was moved, and the people ran 



27. The seven days. From the con- 
nection we infer that these were the 
days which should fill up the purifica- 
tion in which the Apostles were to join 
them and which were to be followed by 
the closing offerings. See John 11 : 55. 
Accordingly, in ch. 24 : 18, he says, 
"they found me purified in the tem- 
ple." ^[ The Jews from Asia, of which 
Ephesus was the capital. The Ephe- 
sian Jews were among his bitterest en- 
emies, ch. 20 : 19. They were amazed 
to see him in the temple, as they held 
him to be an apostate and a profaner 
of the temple. They were such as had 
rejected his teachings in the Asiatic 
cities, and could think no good thing 
of him now, amidst the excitement of 
the great Jewish festival of Pentecost. 
He had sought to conciliate the Jewish 
Christians, and may have succeeded, 
but these bigoted and bitter unbeliev- 
ing Jews were enraged, and stirred up 
all the crowd, who were assembled in 
the city from all quarters. Laid 
hold — arrested. 

28. They made a loud appeal to the 
Jews, as such — Men of Israel — Men, Is- 
raelites, help — to bring this offender to 
punishment. <[ This is the man, the 
notorious one ; who, as we can witness, 
teacheth all, every where, against the 
people, (accusing the Jewish people as 
the murderers of the Messiah,) and the 
law — the Mosaic law — the Mosaic 
economy, as insufficient and ready to 
vanish away, vs. 21, and this place — 
the temple — as not exclusively the 
residence of God on earth. They un- 
derstood Paul's doctrine as they un- 
derstood Stephen's, to be blasphemy 



against Moses and the temple. Paul 
must have remarked how similar was 
the accusation against Stephen, -when 
he himself was probably one of the 
accusers. ( Ch. 7 : 58. ) \ And fur- 
ther. This was a second charge ; that 
he had also brought Greeks (Gentiles) 
into the temple, (the second court, or 
court of the Israelites, which was be- 
yond the court of the Gentiles, and 
which had on the marble columns this 
inscription, in Greek and Latin : " Let 
no foreigner go further, on penalty 
of death.") ^ And hath polluted (pro- 
faned) by so doing, this holy place— set 
apart to sacred use. The outer court 
of the Gentiles was open to them, but 
beyond that they could not go. See 
Paul's defense, ch. 24 : 17. 

29. They had seen one Greek with 
him in the city — a convert of his from 
Ephesus, whom these Jews from Ephe- 
sus knew as such — and now they leap 
to the conclusion that he also had ta- 
ken that Gentile (and others) into the 
sacred court where none but an Israel- 
ite could enter. ^ They had seen be- 
fore — on some former occasion, perhaps 
on that very day, and near the temple, 
with him, in the city, Trophimus, (see 
ch. 20 : 4,) an Ephesian — a Gentile of 
that city, and not a J ew. 

30. This outcry, with such fanatical 
charges, raised the greatest excitement 
throughout the city, among the throngs 
of bigoted Jews who had come up to 

I the Pentecost. They drew him out of 
j the temple — as they meant to kill him, 
! and would not defile the temple with 
his blood. Then, immediately, the doors 
were shut by the Levites. The doors 



A. D. 58.] 



CHAP. XXI. 



343 



together : and they took Paul, and drew him out of the temple : and 
forthwith the doors were shut. 

81 And as they went about to kill him, tidings came unto the chief 
captain of the band, that all Jerusalem was in an uproar. 

32 b Who immediately took soldiers and centurions, and 24?V. 23:27,atta 
ran down unto them : and when they saw the chief captain 

and the soldiers, they left beating of Paul. 

33 Then the chief captain came near, and took him, and 

0 commanded Mm to be bound with two chains ; and de- J^sSfe. 
manded who he was, and what he had done. 

34 And some cried one thing, some another, among the multitude : 
and when he could not know the certainty for the tumult, he com- 
manded him to be carried into the castle, 

35 And when he came upon the stairs, so it was, that lie was 
borne of the soldiers for the violence of the people. 



which separated the court of the Isra- 
elites from that of the Gentiles, lest 
the Gentiles, in revenge, might make 
an irruption into the sacred place ; or 
perhaps to shut out any rioting that 
might ensue. We hear nothing of the 
Christian Jews making any interfer- 
ence. The Church was doubtless pray- 
ing for him, and this will account for 
his deliverance. 

31. And they seeking to Mil him, 
(by beating him, vs. 32,) that is, the 
Jews of Asia, (vs. 27,) joined by the 
mob, (vs. 30,) — an (official) report 
went up to the chief captain of the band — 
the chiliarch of the band, (or leader of 
a thousand. ) A Roman garrison was 
stationed in the precincts of the temple 
during the great festivals, to keep 
order and suppress any riot. This 
chief captain and guard occupied the 
tower of Antonia, built on a steep rock 
on the north west of the temple area, 
connecting with the court by a flight of 
steps. This officer was Claudius Ly- 
sias, and the report went up to him 
without any delay. The temple area 
is now occupied by the Turkish Mosque 
of Omar, and this fortress is the site of 
the present Turkish garrison, from 
which we could get the best view of 
the inclosure 

32. The chief captain immediately 
started with his troops — soldiers and 
centurions, more than one, with their 
ample complement of men — and this 



had the effect to make them cease the 
beating, which must shortly have re- 
sulted in his death. So it occurs, 
strangely enough, that the Roman 
(Gentile) power comes to the rescue of 
the great Apostle of the Gentiles, 
against the mad hostility of the chosen 
people. 

33. The mob had desisted at the ap- 
pearance of the military corps, and the 
chief captain coming near, arrested him, 
upon the presumption of his being an 
offender. His object was to put him 
in custody until the facts should be as- 
certained. He ordered him to be 
bound with two chains — fastened by 
each arm to a soldier — as was the cus- 
tom — as with Peter, ch. 12 : 6. And 
demanded — made formal inquiry — ivho 
he might be, and what he has done. The 
prophecy of Agabus was here fulfilled, 
ch. 21 : 11. Lysias seems to have 
thought him a dangerous agitator, who 
had recently appeared and been con- 
demned — that Egyptian, vs. 38. _ 

34. What a graphic description of 
the mob, in the wildness of their fanat- 
icism ; all anxious to accuse him, and 
yet defeating their own end by the 
noisy furor — each drowning his neigh- 
bor's outcry, so that he could not knoio 
the certainty for the tumult. Therefore, 
he commanded him to be led into the castle, 
or tower of Antonia, where the garrison 
were posted. 

35. The stairs— which are also men- 



344 



THE ACTS OF THE APOSTLES. 



[A. D. 58. 



36 For the multitude of the people followed after, 
jotowfi^ 8 " crying, d Away with him. 

ch. 22:22, 37 ^ n( j as p au i was to be led into the castle, he said 

unto the chief captain, May I speak unto thee ? Who 

said, Canst thou speak Greek ? 
eseech.6:36. 33 e ^ rfc not t h ou that Egyptian, which before these 

days madest an uproar, and leddest out into the wilderness 

four thousand men that were murderers ? 
/ch. 9: 2i, and 39 j$ ut p au i g a j(j ? fj am a man which am a Jew of 

Tarsus, a city in Cilicia, a citizen of no mean city; and I 
beseech thee, suffer me to speak unto the people. 

40 And when he had given him license, Paul stood on 

0 ok. 12: 17. fa Q s t a i rSj and g beckoned with the hand unto the people. 

And when there was made a great silence, he spake unto 

them in the Hebrew tongue, saying, 



tioned by Josephus, as leading up from 
the court of the temple to the tower 
of Antonia. So it was — literally, it 
happened that he was borne — carried — 
by the soldiers, (not ''by means of,") 
but on account of the pressure of the 
crowd. He was rather lifted by the 
soldiers than led, as the mob crowded 
bo upon them. This is the vivid descrip- 
tion of Luke, who was an eye witness 
deeply interested in the scene. 

36. For. The reason is here more 
distinctly stated. The multitude of the 
(Jewish) people were following crying, 
Away with him. How striking that this 
was also the cry of the Jewish popu- 
lace urging the crucifixion of our Lord, 
which Paul very probably may have 
heard, or even joined in, some thirty 
years before. Luke 23 : 18 ; John 
19: 15. 

37. Paul now having reached the 
platform, asks permission of the chief- 
captain to spoak. Though bruised and 
bound, he would yet give his testimony 
for Christ in the hearing of his mad 
and deluded countrymen. Is it per- 
mitted me to speak unto thee — and he 
said, Dost thou know in Greek? Are 
you acquainted with Greek, so as to 
understand and speak it? The Roman 
officer was surprised to hear him talk 
to him in Greek. 

38. Art not thou. Rather, Thou art not 
then (as I had supposed,) that Egyptian, 
&c. Such a seditionist had appeared 



not long before, threatening to over- 
throw the Roman government. He is 
mentioned by Josephus as having col- 
lected at length as many as thirty 
thousand to his standard, (though else- 
where four hundred only are named as 
from the desert;) he leads them to the 
Mount of Olives, where he promised 
them that they should see the walls 
demolished by a miracle. Tf Uproar-*- 
rather, was stirring up sedition and lead- 
ing out into the wilderness the four 
thousand men of the assassins (called 
sicarii, because they wore a short 
sword or dagger in their girdle, called 
sica.) The different numbers as given 
by Josephus and Luke, represent the 
adherents of this man at different stages 
of his progress. They were routed 
and scattered by Felix. 

39. Paul calmly explained who he 
was, and how he would naturally speak 
Greek — as being not an Egyptian, but 
a Jew of Tarsus, a citizen of no mean 
city of Cilicia. Josephus calls Tarsus 
the metropolis of Cilicia, most renowned 
for its university, "jf Suffer me to speak 
(discourse) unto the people, who though 
infuriated, were still his kinsmen ac- 
cording to the flesh. Rom. 9 : 3. 

40. This is indeed a sublime spec- 
tacle. The great preacher of salvation 
yearning for the souls of his country- 
men, yet hotly pursued by them as 
they thirsted for his blood. Yet while 
he is bound and bruised by their beat- 



i. D. 59.] 



CHAP. XXII. 



345 



CHAPTER XXII. 

1 Men, a brethren, and fathers, hear ye my defence ach - 7 :2 - 
which I make now unto you. 

2 (And when they heard that he spake in the Hebrew tongue to 
them, they kept the more silence ; and he saith,) 



mg, he turns upon them now under 
the protection of Gentile arms, (their 
haughty conquerors,) and offers a 
tender vindication of himself, and of 
Ms cause — his first and last speech 
to the people of Israel in Jerusalem. 
Must he not now have remembered 
Stephen and his noble vindication on 
this very sacred spot more vividly than 
he remembered it at Athens, on Mars' 
Hill ? The particulars are here graph- 
ically given. He spake unto them in 
the Hebrew tongue, (dialect) as better 
suited to show his own Jewish char- 
acter, and to enlist their most sacred 
attention. So long as he has life or 
strength he is eager to plead with his 
poor deluded countrymen, if yet by 
any means they might receive the 
Gospel of Jesus Christ. 

CHAPTER XXII. 

§ 34. Paul's fikst Defense, viz. be- 
fore the Jewish multitude. — 
Jerusalem. A. D. 59. Ch. 22 : 1. 

We enter now upon a series of pleas 
made by Paul in self-defense. This 
defense is the first of five which are 
recorded in successive chapters 22-2G, 
as made in different circumstances 
leading to the close of the histoiy. 
This may be considered as Paul's first 
formal vindication of himself before 
his own people. 

1. Men, brethren and fathers. The 
jame opening as Stephen used, (ch. 7: 
2.) Men, (who are) brethren (fellow 
Israelites) and fathers, such as the doc- 
tors and rulers of the Sanhedrim, who 
may have been present. He thus at 
the beginning, like Stephen, puts for- 
ward his lineal relation to them in a 
way to conciliate, and to show how his 
heart yearned for his kinsmen accord- 
ing to the flesh. 1" My defense. He 
bespeaks a hearing (according to the 



usual form of address) for the defense — 
(literally, apology) which he would 
now proceed to make to them. The 
ancient sense of the word apology did 
not imply any acknowledgment of 
wrong or mistake, but signified merely 
a vindication or defense. 

2. Spake — rather, was addressing 
them. ^ The Hebrew tongue — dialect, 
He had just before addressed the chief 
officer in Greek, and he would have 
been understood in that tongue. But 
he preferred to use the Hebrew to show 
himself a Jew, as he wished to repel 
the charge of apostasy from the reli- 
gion of their fathers. He goes on, 
therefore, to show his Jewish descent 
and education, and zeal for the law, 
even to persecuting the Christians ; his 
miraculous conversion, in which Jesus 
of Nazareth reveals Himself to him 
with a threefold Divine testimony. 
Observe. — (1) The Lord appearing 
unto him from heaven, (vss. 6-10.) 
(2) The revelation to Ananias, a 
Jew, concerning him from on high, 
(vss. 11-16.) (3) The repetition of 
the appearing and command of the 
Lord at Jerusalem, (vss. 17-21,) all 
which Divine testimonies were fully 
sufficient, by their own law, to confirm 
the facts. Deut, 19:15; Matt. 18:16. 
He further shows that Ananias, through 
whom this change in him was estab- 
lished, was himself a devout Jew, (vs. 
12,) and had wrought a miracle upon 
his blindness, (vs. 13,) and had also 
testified that Saul's conversion was by 
the God of their fathers, (vs. 14.) 
And further, that it was through this 
Jewish channel, and from this Divine 
source that he received the commission 
to the Gentiles, vss. 14, 15. The Hebrew 
dialect, used by the Apostle, was prob- 
ably the vernacular speech of Judea, 
the Aramaic, and not the pure Hebrew, 
which would scarcely have been un- 



310 



THE ACTS OF THE APOSTLES. 



[A. D. 50. 



b ch. CI: 39. 
2 Cor. 11 : 22. 
Phil. 3 : 5. 
c Peut. 33 : 3. 
2 ICin^s 4: 38. 
Luke 10:39. 
d ch. 5:34. 
e ch. 26 : 5. 
fell. 21:20. 
Gal. 1 : 14. 
<7 Rom. 10: 2. 
A ch. 8 : 3, and 
26:9, 10, 11. 
Phil. 3:6. 
1 Tim. 1:13. 

t Luke 22 : 66. 

ch. 4:5. 

k ch. 9: 2, and 

26:10-12. 



3 b I am verily a man which am a Jew, born in Tarsus, 
a city in Cilieia, yet brought up in this city c at the feet 
of d Gamaliel, and taught e according to the perfect manner 
of the law of the fathers, and f was zealous toward God, 
s as ye all are this day. 

4 h And I persecuted this way unto the death, binding 
and delivering into prisons both men and women. 

5 As also the high priest doth bear me witness, and *all 
the estate of the elders : k from whom also I received letters 
unto the brethren, and went to Damascus, to bring them 
which were there bound unto Jerusalem, for to be punished. 



derstood by the mixed assembly, na- 
tive and foreign, though it was the 
sacred and learned tongue of the Jews. 
^ They afforded more silence, (silent at- 
tention,) on this account. The effect 
was as lie intended. Their Jewish in- 
terest was excited in the speaker, and 
they were irresistibly drawn into sym- 
pathy with one who, by his use of 
their own language, showed that he 
was one of them. 

3. As to his birth and education, he 
shows himself a thorough Jew, though 
of foreign birth. " I am indeed a Jew, 
born in Tarsus, but" &c. The em- 
phasis is upon the 1, and the antith- 
esis is between his foreign birth in 
Tarsus, and his rearing at Jerusalem, 
and it might read, " born indeed, at 
Tarsus, but," &c. Though he was 
born outside the Holy Land and a Hel- 
lenist, yet he was reared from boyhood 
at the Holy City, and could not be ac- 
cused of imbibing foreign prejudices 
with his birth. 2 Cor. 11 : 22 ; Phil. 
3:5. ^ In Tarsus of Cilieia, a city of 
the province of Cilieia. Brought up 
— nurtured — reared, at the feet of Gama- 
liel, from about twelve years of age. 
The teachers were stationed commonly 
upon a platform, so that the pupils 
who stood, were said to be at their feet. 
Luke 10 : 39 ; Deut. 33 : 3. This is 
without doubt the Gamaliel already 
spoken of, ch. 5 : 34, whose moderate 
counsels prevailed at a critical mo- 
ment. T[ Taught — educated — trained, as 
a pupil.' See ch. 26 : 4, 5. % Accord- 
ing to the [accuracy) strictness of the pa- 
ternal law — "according to the exact 
form of the law of our fathers." — 



Beza. Ch. 24:18. He was "a He- 
brew of the Hebrews," (Phil. 3 : 5,) 
"as touching the law, a Pharisee." (ch. 
26:5.) ^ Zealous — a zealot of God. 
See Gal. 1:14; Phil. 3:6. He had 
acted as they were then doing. He 
had joined in denouncing Stephen as 
an Apostle, and had regarded his views 
as a profanation of Moses and the 
temple; and had even conspired with 
the multitude for his death. "I had 
the same zeal for God which ye all 
show this day." 

4. He mentions his former savage 
hostility to these Gospel views, though 
it was now the deepest grief and shame 
to him. 1 Cor. 15:7-10. The argu- 
ment was a pointed and powerful one. 
"I once thought and acted on this sub- 
ject just as you are now doing, and 
should have continued to do so but for 
for what so miraculously occurred," vs. 
6, &c. I persecuted this way — this 
party — those of this way of religion 
and worship, and that not moderately, 
but to the very extreme, unto death, 
(as in the case of Stephen, ch. 6:1,) 
binding with chains and delivering into 
prisons both men and women. It was 
an awful excess which is elsewhere re- 
ferred to, that he treated thus not only 
men, but also women. Observe. — 
Paul may have seen in his own mar- 
velous conversion a gleam of hope for 
his Jewish brethren and nation, that 
they also might be converted. 

5. For the truth of these important 
facts in his case, he now appeals to the 
then high priest and chief court, the 
Sanhedrim. *|[ Doth bear me witness — 
literally, witaesseth — is my witness, I 



A. D. 59.] 



CHAP. XXII. 



347 



6 And 4t came to pass, that, as I made my journey, y?i2%a. and 
and was come nigh unto Damascus about noon, suddenly 

there shone from heaven a great light round about me. 

7 And I fell unto the ground, and heard a voice saying unto me, 
Saul, Saul, why persecutest thou me ? 

8 And I answered, Who art thou, Lord ? And he said unto me, 
I am Jesus of Nazareth, whom thou persecutest. 

9 And m they that were with me saw indeed the light, ^ D 9 an f. 10:7 ' 
and were afraid ; but they heard not the voice of him that 

spake to me. 



confidently appeal to him for the facts. 
See ch. 9:2. It was probably The- 
ophilus, son of Ananias, who was ap- 
pointed by Vitellius, the Roman gov- 
ernor, on the year of Paul's conversion 
— possibly it was his brother Jonathan, 
who was removed that year. He may 
have been in the crowd while Paul was 
speaking, and possibly was recognized 
by him. And all the estate. &c. — lit- 
erally, and all the presbytery — that is, 
the Sanhedrim, consisting of elders, 
&c. From whom — from this highest 
court of the nation, and by the author- 
ity of the high priest himself. They 
gave him letters — a commission, unto 
the brethren — the Jews of Damascus, 
whom he here calls "brethren," or to 
his brother officers, the rulers of the 
synagogues there. This was at his 
request. Ch. 9:2. ^ And went — i" 
was on my way, (for the purpose of) 
bringing also those who were there (as 
well as those in other places, ) bound 
(in chains,) unto Jerusalem, that they 
might be punished, by imprisonment, 
stripes or death. Ch. 8: 1, 3 ; 26 : 11. 

G. There are three accounts of Paul's 
conversion — one by Luke, ch. 9, and 
besides the one before us, that in ch. 
26. (Compare.) These separate accounts 
show only such minor variations as 
would naturally occur when only the 
substantial facts are narrated, f It 
came to pass — literally, it occurred to me 
journeying — it took place as I journeyed, 
and approached Damascus. He here 
mentions that it was about noon, (omit- 
ted ch. 9: 3,) to show the ineffable glory 
that was so manifest at noon day (vs. 
11,)— "a light above thp brightness 



of the sun," (ch. 26 : 13.) See Notes, 
ch. 9 : 3. 

7. The ground — the pavement — per- 
haps a paved road leading into Damas- 
cus, or on the traveled solid road near 
the city. The spot where tradition 
has located the miracle was pointed 
out to us, but there is no proof of the 
locality. ^ Heard, &c. See ch. 9 : 4, 
Notes. 

8. See Notes, ch. 9:5. *jf Jesus of 
Nazareth — the Nazarene. In Luke's ac- 
count it is, "I am Jesus." Paul gives 
this name more fully, for it is his ob- 
ject here to show that it was none 
other than the crucified Nazarene who 
thus appeared to him, and who thus 
proved His Divinity and the truth of 
His Resurrection and Mission. 

9. They that were with me — his at- 
tendants, companions and helpers on 
this errand of persecution. These saw, 
indeed, the light — but as in ch. 9 : 7, 
they "saw no man." So in ch. 9:7 it 
is said, "they heard a voice," yet "they 
beard not the voice of Him that spake," 
that is, while they heard the sound of 
the voice, they heard nothing intel- 
ligible, and did not hear what was said 
by the Lord. The revelation was in- 
tended for Saul himself. See vs. 14. 
There is not the slightest contradiction 
here. We all say that a man's speech 
is not heard, if he does not make him- 
self distinctly audible ; and by this we 
mean precisely what is here said, that 
we hear a voice, but do not hear the 

i voice so as to recognize and understand 
the speaker. So we often hear a voice 
in an adjoining room, or behind us on 
the street, but do not hear it definitely; 



848 



THE ACTS OF THE APOSTLES. 



[A. D. 59. 



10 And I said, What shall I do, Lord ? And the Lord said unto 
me, Arise, and go into Damascus ; and there it shall be told thee of 
all things which are appointed for thee to do. 

11 And when I could not see for the glory of that light, being led 

by the hand of them that were with me, I came into 
Damascus. 

nch. 9:17. ^2 And n one Ananias, a devout man according to the 

piVm. : 3?7. l aw > "having a good report of all the p Jews which dwelt 
there, 

13 Came unto me, and stood, and said unto me, Brother Saul, 
receive thy sight. And the same hour I looked up upon him. 



do not hear the voice of him that speaks, 
as to who it is, or what he says. These 
attendants saw enough to satisfy them 
of the miraculous appearing, but were 
not allowed to see the Person or hear 
His words. 

10. Paul omits the tender words of 
Christ, which applied only to his per- 
sonal case as a persecutor, "It is hard 
for thee," &c. but passes on to show 
that such a Divine miraculous revela- 
tion led him to submission and acknow- 
ledgment of the Risen Lord, and of 
His claims to His service. What shall 

1 do, Lord? In ch. 9:6 it is, "Lord, 
what wilt thou have me to d d ?" Arise, 
&c. In almost the same terms as given 
in ch. 9 : 6, he was directed to go into 
the city of Damascus, near which he 
had come, and there he should receive 
fuller directions what to do — of all 
things which are (divinely) appointed to 
thee to do. These things he should hear 
from Ananias, vss. 14, 15, 16, and per- 
haps from the Lord Himself. Ch. 26 : 
16-18. 

11. Could not see — literally, did not 
see. He here states that he was blinded 
by the glory of that light, vs. 6, "above 
the brightness of the sun," (26 : 13,) 
a siga of "the glory that excelleth," 

2 Cor. 3 : 10. Luke states that "when 
his eyes were opened he saw no man," 
that is, the dazzling light made him 
close his eyes, and when he opened 
them again he saw no one. Luke also 
states that he was three days in this 
blindness. See ch. 9 : 8 and notes. And 
we infer that it was not the mere nat- 
ural effect of the dazzling splendor, 
but a miraculous blinding during this 



interval, after which "there fell from 
his eyes as it had been scales, and he 
received sight forthwith," &c. ch. 9 : 
18. So Zacharias was struck dumb 
for a season for his unbelief. Luke 1 : 
20. This was also given to Paul prob- 
ably as a sign of the conversion of the 
Jews, "that blindness in part (for a 
season) has happened to Israel until 
the fullness of the Gentiles be come 
in, and that the vail which is to this 
day upon the heart when Moses is read, 
shall be taken away." 2 Cor. 3 : 16. 
See 1 Tim. 1 : 13-16. 

12. He proceeds now to show that 
he was led into his changed relations 
by means of one who was a devout J ~ew, 
and in high repute for his strict con- 
formity to the law. He omits the ac- 
count of Ananias' vision, as given ch. 
9 : 10-17. His object is to show that 
it was not only by the clearest Divine 
call, but also by most approved Jewish 
agency, that he was led into the Chris- 
tian Church. Hence he dwells on the 
standing of Ananias as above all sus- 
picion among the Jews at Damascus. 
\ Of good report — literally, witnessed 
of — attested, indorsed. For these facts 
there was amplest evidence at hand. 

13. He shows further that Ananias 
came Divinely commissioned, and 
wrought a miracle upon him in proof 
of this. The narrative of his commis- 
sion was given by Luke, ch. 9. ^Brother 
Saul. This epithet showed that Ana- 
nias recognized him as a brother Jew 
in good standing. \ Receive thy sight — ■ 
rather, look up — the same word as in 
the next clause. 



A. D. 59.] 



CHAP. XXII. 



349 



14 And he said, "The God of our fathers r hath chosen f.to. 3:1? " and 
thee, that thou shouldest know his will, and 3 see Hhat ^ c .' 1 ] - 6 9:15 "' lud 
Just One, and u shouldest hear the voice of his mouth. s ilH m ' 9:1 ' aad 

15 x For thou shalt be his witness unto all men of what 7 < : ti 3:U,and 
thou hast seen and heard. Gai C ]°:'i" :23 * 

16 And now why tarriest thou? arise, and be baptized, ^f^and 
z and wash away thy sins, a calling on the name of the f c : h 16 . 
Lord. 

17 And b it came to pass, that, when I was come again 
to Jerusalem, even while I prayed in the temple, I was in 2 
a trance : 



eb. 10 : 22. 
a ch. 9: U. 
Rom. 10 : 13. 
b ch. 9: 26. 
2 Cor. 12:2. 



14. Here he declares that Ananias 
asserted his Divine authority, and de- 
livered the message with which he was 
sent from God. Ananias gives the sub- 
stance of what was revealed to him 
about Saul's mission. T[ The God of 
our fathers. "The God of Abraham 
and Isaac and Jacob — the God of the 
Jewish nation." Tf Chosen thee. See ch. 
9 : 15. He is a chosen vessel unto 
me — literally, hath before appointed thee. 
See vs. 10. % And see that Just One. 
This vision of Jesus Christ, the Mes- 
siah, which was a mark of Apostleship, 
1 Cor. 9:1; 11 : 23 ; 15:8; Gal. 1 : 
1, 11, 12. Christ is called the Just 
One, ch. 3 : 14; 7 : 52. "Even Jesus 
that appeared unto thee in the way as 
thou earnest." T Shouldest hear the 
voice. This was reserved for Paul, and 
not allowed to his attendants. He was 
to receive the instructions for his future 
work. And it was at this time, doubt- 
less, that he received from the Lord 
that which also he delivered unto the 
Corinthian Church about the institution 
of the Lord's Supper. 1 Cor. 11 : 23. 

15. His witness to all men — (without 
distinction of race or class,) Rom. 1 : 
14 : Col. 1 : 16-23. " To bear my name 
before the Gentiles and kings, and the 
children of Israel," ch. 9 : 15. He 
was thus miraculously made a witness 
of Christ's resurrection, (as to the fact,) 
and this was one essential requisite in 
an Apostle ; this great fact the Apos- 
tles were to testify as the conclu- 
sive proof and Divine seal of Christ's 
work. See ch. 1 : 8, 22 ; 10 : 39 : 13 : 31. 
If Seen and heard. Ch. 9 : 27 ; 26 : 16. 
All that was revealed to him by Christ, 

30 



and what he also saw of Him as the 
risen Lord, as well as what should soon 
be further revealed to him, (vss. 18-21,) 
as regards his special commission to 
the Gentiles, &c. 

16. He here shows that he was for- 
mally received into the Christian 
Church by Ananias, and was baptized. 
^ Why tarriest thou ? — words of encour- 
agement, showing to him also his imme- 
diate duty and privilege ; and this was 
by one who acted under commission 
from the God of their fathers, and 
proved that commission to him by a 
miracle — removing the blindness which 
had been miraculously visited upon 
him. ^ Arise — lit., stand up and be 
baptized. This implies that he was 
baptized standing up, and baptized on 
the spot. ^ Wash aivay — get thy sins 
toashed away. This does not refer to 
the baptism, but to that which the 
baptizing with water signified — the 
cleansing from sin, which he was ex- 
horted to get, in the way of calling 
upon the name of the Lord (Jesus) — ac- 
knowledging and receiving Him, and 
waiting upon Him in daily and hearty 
confession of His name, whom he had 
before despised and persecuted. Ob- 
serve. — Baptism was not regenera- 
tion, but came after regeneration, as a 
privilege of the renewed man — and in 
such case the ordinance is spoken of 
as connected with prayer and sanctifi- 
cation. 

17, 18. Now the Apostle ventures to 
speak of his special commission to the 

j Gentiles — that it was not at Damascus, 
I a foreign city, but at Jerusalem, the 
! Holy City, and while he prayed in 



350 



THE ACTS OF THE APOSTLES. 



[A. D. 59. 



dMau/iOiH. 18 And c saw him saying unto me, d Make haste, and 
get thee quickly out of Jerusalem : for they will not 
receive thy testimony concerning me. 
ciTsf's. And I said, Lord, e they know that I imprisoned and 

/Matt. io : iv. f ^ QSL ^ ; n every synagogue them that believed on thee : 



the temple, that such a revelation 
came to him from God, clearly defining 
his commission as an Apostle to the 
Gentiles. This visit was probably his 
first visit to Jerusalem, three years 
after his conversion. Gal. 1 : 18,23. 
All the circumstances agree well with 
that occasion. He remained but fifteen 
days, and here he tells us that he left 
the city by revelation, vs. 18. Paul 
here shows that his conversion did not 
cut him off from the religion of his 
fathers, nor from the worship of the 
temple ; and that therefore he was not, 
as they charged, an apostate from the 
Jewish Church. He took no one step 
but by Divine direction, and as he was 
in the way of his accustomed worship 
in the temple. This is more fully 
related, ch. 9 : 26-29. f Trance— 
ecstacy. Some understand this as 
the same which is referred to, 2 Cor. 
12 : 9, but without good ground. 
TT Saw Rim — the same person as be- 
fore — the Lord Jesus. Paul had mean- 
while been three years in Arabia, going 
in and out of Damascus, and now at 
length was Avaylaid by the Jews, who 
plotted to destroy him. On this ac- 
count the Christian disciples had let 
him down in a basket, by the walls, so 
that he escaped to Jerusalem. There 
also he met with similar hostility, and 
was escorted by the brethren to Ce- 
sarea, on the way to Tarsus, ch. 9 : 
29, 30. See Gal. ch. 1. % Get thee 
quickly. Here he informs us that he 
left Jerusalem by Divine direction. 
And hence it appears that his commis- 
sion to the Gentiles is specially given 
on the basis of his rejection by the 
Jews, vs. 21. T[ They will not receive. 
Though he was to bear witness of j 
Christ's name before the children of 
Israel as well as the Gentiles, (ch. 9 : 
15,) it was here announced to him 
that the Jews would not receive his 
witness, and that hence he must turn to I 



the Gentiles, ch. 9 : 29. He had now 
to flee lest they should take his life ; 
and though he was not to cease labor- 
ing for the Jews, he was to be the 
Apostle to the Gentiles, and must not 
tarry in Jerusalem, but go to the ends 
of the earth. 

19. He now shows by his reply that 
it was his own cherished plan to labor 
in Jerusalem, that he might prove there 
the reality of his conversion, and 
preach the faith which once he de- 
stroyed, so that they should glorify God 
in him, (Gal. 1 : 23, 24,) and so that 
he should undo as far as he could the 
mischief of his persecuting career. 
They who were now persecuting him 
for preaching to the Gentiles ought to 
see plainly that he did not go to the Gen- 
tiles of his own choice, but only after 
his expressed wish to the contrary was 
overruled by the Jewish opposition and 
by the Divine command. Surely these 
plain facts of the case in his defense 
ought to have restrained their vio- 
lence. Lord, they know. The Jews 
(just spoken of) in Jerusalem. So 
Ananias had objected to the Divine 
direction, ch. 9 : 13. So also Moses, 
(Exod. 4 : 10.) and Jeremiah, (Jer. 
1:6,) lit. — They themselves know. He 
could not but think that his testi- 
mony now as a converted foe would be 
powerful, and he longed to occupy this 
field of labor, among those who knew 
well what a malignant enemy of Christ 
and the Christians he had been. ^[ That 
I was imprisoniny and beatiny, (skin- 
ning, and flaying with the scourge, ) in 
every synagogue — lit., throuyh the syna- 
goyues. Searching thoroughly among 
| the synagogues for the believers— dis~ 
i ciples. "I punished them (by scourg- 
ing) oft in every synagogue," ch. 26 : 
11, "being exceedingly mad against 
them." ^ Them that believed on (hee — 
! the Christians. This narrative here 
i boldly uttered would be also a publis 



A. D. 59.] 



CHAP. XXII. 



851 



20 



And when the blood of thy martyr Stephen was fKuVis. 



shed, I also was standing by, and h consenting unto his K^m. : i:32 
death, and kept the raiment of them that slew him 

21 And he said unto me, Depart : *for I will send thee g 0 - 
far hence unto the Gentiles. 

22 And they gave him audience unto this word, and Sd 2 x . ! ft. 
then lifted up their voices, and said, k Away with such a f P r 'J m 3 : 2 % f 
fellow from the earth 
live. 



ich. 9: 15. 

2. 46, 47, and 
6, and 26:17. 
Rom. 1 : 5, and 
11 :13, and 15: 
16. 



for it is not fit that l he should j^iYse. 



recantation, and an open repudiation 
of his past course, here in the city 
■where he received his letters, and be- 
fore the officers and court from whom 
he received them. * 

20. Paul further refers to that par- 
ticular instance of his persecuting 
zeal which also is recorded of him by 
the Holy Ghost ch. 8:3. IT Thy mar- 
tyr. The word martyr is the same in 
Greek, and means loiiness, as in vs. 15. 
But as they who publicly witnessed 
for Christ most commonly suffered 
death for his sake, in the early history 
of the Church, this word came to mean, 
also, one who seals his public witness 
with his blood. Hence this secondary 
sense of the term, which is now the 
common one. See Rev. 17 : 6. If Was 
shed — tvas poured out. Though he died 
by stoning, doubtless it was a most 
bloody death ; and Paul retained the 
vivid recollection of it, as a scene of 
blood. \ I also — / myself, also, or, 
even I myself — as the Jews at Jerusalem 
very well know, was standing by, or 
standing over. Same term as is used 
in vs. 13, and once rendered 11 assault- 
ed," also, "came upon" with hostile 
intent. Ch. 17:5; Luke 20 : 1 ; 21 : 
34 ; ch. 4 : 1 ; 6 : 12 ; 12 : 7 ; 1 Thess. 5 : 
3. / also ivas setting upon [him) and 
consenting to his death — concurring {with 
them) in his death. The same word is 
used by Luke, ch. 8 : 1. ^[ Kept the 
raiment, ka. "The witnesses" — those 
who were informants and accusers in 
the case, and whose duty by the law it 
was to throw the first stone — "laid 
down their clothes at a young man's 
feet whose name was Saul," ch. 7: 58. 
These were the upper garments, which 
they threw off so as to be unincum- 



bered for stoning him. Observe. — (1) 
How little confidence can we have in 
our own plans, based on common rea- 
soning. It is God's command which 
must guide us. (2) When we are 
strong in our own calculations, then 
are we weak. 

21. The answer which Paul received 
from the Lord Jesus is now given, as 
his warrant and motive for the Gentile 
mission against his own plan and incli- 
nation. It was not that he loved the 
Jews less than the Gentiles, or had 
abated his interest in them at all, but 
that he received an absolute Divine 
command. \ Depart — proceed — jour- 
ney, as commanded, vs. 18. There was 
no reasoning, only the Divine mandate 
unqualified. The only explanation is the 
Divine will. ^[ For I. I is here em- 
phatic. This is enough ; /(the Lord) 
will send thee out (as an Apostle.) This 
was fulfilled by the commission of the 
Holy Ghost through the Church at An- 
tioch, ch. 13 : 2 ; 3 : 9. He departed 
to Syria and Cilicia, according to tho 
plan of Gocl, through the agency of the 
brethren, ch. 9 : 30, and led by a plain 
providence, ch. 9 : 29 ; see Gal. 1 : 21. 
Observe. — God executeth His decrees 
thus in the works of providence ; which 
are His most holy, wise and powerful, 
preserving and governing all his crea- 
tures and all their actions. ^ Unto the 
Gentiles, ch. 13 : 3 to 14 : 28 : 15 : 36 
to 18 : 28 ; 19:1 to the end. Rom. 1 : 
5; 11 : 13, &c. See references. 

22. Though up to this moment they 
had listened calmly, yet now he had 
come to a point beyond which they 
could net endure. The national pride 
of the Jews, as God's chosen people, 
and their blind rage at the doctrine of 



3C2 



THE ACTS OF THE APOSTLES. 



[A. D. 59. 



23 And as they cried out, and cast off their clothes, and threw dust 
into the air, 

24 The chief captain commanded him to he brought into the castle, 
rmd bade that he should be examined by scourging; that he might 
know wherefore they cried so against him. 

25 And as they bound him with thongs, Paul said unto 
w, ch. 16:37. the centurion that stood by, m Is it lawful for you to scourge 
a man that is a Roman, and uncondemned ? 

admitting the Gentiles to an equality 
with themselves before God, could not be 
suppressed. They continued to hear him 
until he came to this word — this statement 
— namely, of his Divine mission to the 
Gentiles ; but this, his testimony con- 
cerning Christ, they would not receive, 
vs. 18. So vain would it have been 
for him to labor at Jerusalem, as he had 
desired, (vs. 18 : 19.) Observe. — So 
false are our calculations about influ- 
ence and success on grounds of per- 
sonal position and relation. «[ And 
(then) lifted up their voices, as in the 
case of the Master Himself, saying, 
"away with him." Luke 23 : 28. 
Off with him — make way with him, 
see ch. 21 : 36. The word means 
to remove (as by death.) ^ Such a 
fellow — literally, the one who is such, 
(as he,) from the earth. They aimed 
at nothing short of his death — -for it is 
not (was not) Jit that he should live — 
that is, he ought to have been put to 
death long ago ; and he should not 
have been taken out of our hands, (ch. 
21 : 32,) when we sought to kill him. 
They judged him as they had judged 
Stephen before, of speaking against 
Moses and the temple, by preaching 
such a doctrine of the universal exten- 
sion of the Gospel, so contrary to their 
exclusive ideas of the ancient cove- 
nant. " Israelites who deny the law 
and the covenant, are legally condemn- 
ed to death." 

23. The rage of the crowd was ex- 
pressed by violent yelling, hooting, and 
casting off their clothes, which may 
mean either tossing up their garments 
in token of rage, or throwing down 
their upper garments as men take off 
their coat, in a rage, to show that they 
are ready for violence. Or it may 
have been a shaking of the garments. 



: to shake off the very dust of contact 
with such a fellow. IT Threw dust into 
the air, as an expression of their wild 
and furious rage, like a bull driven to 
frenzy. This is a gesture of heated 
passion, which agrees with the Oriental 
custom at this day. 

24. This fearful outbreak called for 
the interference of the chief captain, 
or tribune of the Romans, before spo- 
ken of, (vss. 31, 33.) He could not 
understand the language of the Apos- 
tle, and therefore supposing that some 
heinous offense had been committed, 
resorted to the military practice of the 
Romans and other heathen nations, to 
extort a confession from the accused 
by scourging, ( scourges, ) or beating 
with rods until he should confess. We 
must remember that this officer was 
leading Paul into the castle, bound 
with chains, when he asked leave to 
make his defense to the crowd on the 
stairs. His object in taking him into 
the castle had been to ascertain some- 
thing of the facts, vs. 34. Wherefore, 
(for what accusation,) or legal charge, 
same word as Matt. 27 : 37 ; Mark 15 : 
26, they cried so against him — so cried 
him down — with violent outcries. 

25. As they bound him — rather, as 
they stretched him forward with the 
thongs, drawing him up to the whipping 
post in such a leaning posture as to 
receive the fullest force of the stripes 
upon his back. The mode of scourg- 
ing was first to bind both the wrists to 
a column of wood, a cubit and a half 
high, so that the body should lean for- 

j ward. Paul now asserts his right as 
; a Roman citizen, claiming protection of 
| the law. The centurion that stood by, wa s 
i stationed there to superintend the pun- 
i ishment, see Luke 23 : 47. ^ Is it lawful. 
I By the Porcian and Sempronian laws a 



A. D. 59.] 



CHAP. XXII. 



353 



26 When the centurion heard that, he went and told the chief 
captain, saying, Take heed what thou doest : for this man is a Roman. 

27 Then the chief captain came, and said unto him, Tell me, art 
thou a Roman ? He said, Yea. 

28 And the chief captain answered, With a great sum obtained I 
this freedom. And Paul said, But I was/ree born. 

29 Then straightway they departed from him which 

should have || examined him: and the chief captain also ^< tortured 
was afraid, after he knew that he was a Roman, and because 
he had bound him. 



Roman citizen was exempt from stripes, 
even though he was condemned. Yet 
under the Jewish law, Paul had receiv- 
ed from the Jews, on five occasions, 
thirty-nine stripes. 2 Cor. 11 : 24. 
And even in Rome the Jews were some- 
times allowed by the Emperors to put 
certain of their judicial laws in execu- 
tion among themselves, f For you — 
the Roman officers, who ought to exe- 
cute the Roman law and protect Ro- 
man citizens, ch. 16: 37. 

26. This question which implied that 
Paul was a Roman, alarmed the centu- 
rion, who went at once to the tribune 
or ethnarch, under whom he acted, and 
told (reported to) him saying, Take- 
heed (see) what you are about to do, for 
this man is a Roman — has the rights of 
Roman citizenship, (seech. 16: 37, 38,) 
which forbid his being scourged, and 
make it a penal offense. 

27. This message at once brought 
the chief captain to Paul with an 
earnest inquiry into the facts of his 
alleged citizenship, for possibly he had 
laid himself open to a criminal accusa- 
tion for binding a Roman citizen to the 
whipping-post, vs. 29. <]" Tell me (lit.) 
if thou art a Roman. He, doubtless, 
asked this in surprise as well as for 
information. He at once felt it to be 
so important a matter, that he would 
be immediately assured of the fact 
from the Apostle himself. 

28. The chief captain wonders how 
a poor man like Paul could have pro- 
cured this right which he himself had 
obtained only at great cost. ^ With — 
for a great sum. In the reign of 
Claudius, this title was sold, by his 
wife especially, at first for a great sum 

30* 



and afterwards, indeed, for a "broken 
potsherd." ^ This freedom — this citizen- 
ship. ^ But I — emphatic — in contrast 
with the former "I." ^ Was free born — 
ivas also born such — (i.e. a Roman, 
which is even better than to have it by 
purchase.) It is plain that his being 
a native of Tarsus, did not secure to 
him the right of Roman citizenship, 
though that city was exempt from taxa- 
tion and was allowed its own laws. Paul 
had declared that he was born at Tar- 
sus, ch. 21 : 39; 22 : 3, and the chief 
captain had, nevertheless, ordered him 
to be scourged, which he would not 
have dared to do, had he understood 
him to be a Roman citizen. This right 
then must have descended to him from 
his father or some ancestor, who ob- 
tained it by purchase or as a reward 
for service rendered to the state. (See 
ch. 16:37, Notes.) Here, as at Phi- 
lippi, we see the Apostle not immedi- 
ately putting forward this claim, but 
only when it seemed necessary to save 
him from summary violence, and then 
using it rather just when it might serve 
the most important advantage of the 
cause, and work for its greatest protec- 
tion and respect. 

29. This declaration of Paul had 
the effect to stay all proceedings against 
him. The soldiers themselves who were 
about to examine him (by torture,) stood 
off, knowing the risk they ran of suf- 
fering severe penalties for thus treating 
a Roman citizen. And the chief cap- 
tain, indeed, was afraid — having ascer- 
tained that he is a Roman, and because 
he had bound him — that is, with a view 
to scourging, (vs. 25,) which was con- 
trary to the law, or because he had put 



354 



THE ACTS OF THE APOSTLES. 



[A. D. 59. 



30 On tlio morrow, because lie would have known the certainty 
wherefore he was accused of the Jews, he loosed him from his bands, 
and commanded the chief priests and all their council to appear, and 
brought Paul down, and set him before them. 



him in custody, ch. 21 : 33. He began 
to tremble for what he had done, now 
that he found out that the prisoner 
could stand upon his rights. He began 
to fear the difficulties which he might 
be involved in, yet he did not immedi- 
ately release him, but rather sought 
to justify his course so far as to bring 
him on the morrow (loosed) before the 
Sanhedrim. Bengel remarks that a 
stronger reason for his fear was, that 
Paul was a servant of God. 

30. It is plain that the chief captain 
had, also, fears from the popular side — 
lest if he at once should set him free, 
he might raise a more violent tumult. 
Therefore we find him making a move- 
ment toward a Jewish trial, so as to 
conciliate the Jewish hostility. On the 
morrow, wishing to know the certainty. 
This is the third time his perplexity is 
noticed, vs. 24, ch. 21 : 34, — the why 
(as to the reason why) he is accused by j 
theJeios — what charge they have against j 
him — he loosed him from the bonds (so 
that he should not appear before the 
Sanhedrim as his prisoner,) for the 
time, at least, for in ch. 23 : 18, he is 
again spoken of as a prisoner. See ch. 
24 : 27; 26 : 29. Commanded. He sum- 
moned the Supreme Jewish Court, (the 
Sanhedrim,) so entirely was the nation 
subject to the Romans, and reduced to 
such abject dependence. This court 
is here spoken of as the chief priests 
(the highest class,) and the whole San- 
hedrim of them. Latest editions read 
without the pronoun "of them." The 
court having assembled at his sum- 
mons, he brought Paul down from the 
castle prison in the tower of Antonia, 
to the place where the court sat, and 
set him up — placed him on trial before 
them. This was formerly in the inner 
temple, in the chamber Gazith, but 
afterwards in a room on Zion, near the 
bridge that crossed the Tyropeon and 
connected the temple with Zion. Now 
they seem to have been summoned in 



the outer court, ch. 28:10. Thus it 
occurred that the chief captain and his 
soldiers who were with him as a guard, 
of the prisoner, could enter the court 
room, as they could not have done if 
it had been in the temple apartments. 
Thus the Roman officer is willing to 
shift the responsibility upon the Jewish 
rulers, while by this providential order- 
ing Paul is brought to make his defense 
before his own National Tribunal, and 
thus to vindicate the truth of Christ 
and His Gospel before the stubborn 
Jews, while he is under protection of 
the Gentiles. 

CHAPTER XXIII. 
g 35. Paul's second Defense — viz. 

BEFORE THE JEWISH SANHEDRIM. 

Jerusasalem. A. D. 59. Ch. 23:1-10. 

Paul is now put upon his defense be- 
fore the Supreme Court of his own na- 
tion, as Jesus and Stephen had been. He 
must have remembered the time when 
the latter was making that great argu- 
ment, in which he preached this very 
doctrine of a world-wide Gospel before 
this persecuting court. Then Paul was 
himself either a member, or at least a 
commissioner of the Sanhedrim, and 
was taking the same M^ra-Jewish view 
which now his relentless enemies are 
taking. Then he was intent on the 
death of all who held the doctrine 
which he himself now preaches, and, 
for which they are hunting him down 
to the death. Providence is leading 
him on as the great Apostle to the Gen- 
tiles. The steps are taking which 
shall land him as a prisoner at Rome. 
But he must now make his final appeal 
to the Jewish nation, before their high- 
est tribunal. The last time he had to 
do with this council, he was receiving 
a commission from them to pei'secute 
the Christians unto the death, ch. 7 : 
1. This Gospel of Christ was now to 
be publicly and officially rejected at 



A. D. 59. CHAP. XXIII. 355 

CHAPTER XXIII. 

1 And Paul, earnestly beholding the council, said, Men ach . 2 4:i G . 
and brethren, *I have lived in all good conscience before ioS:ilu,«a 
God until this day. aTtm.i:». 

2 And the high priest Ananias commanded them that ffiJJj^M. 
stood by him b to smite him on the mouth. johnisfk 



his hands by the highest authorities of 
the Jewish Church, as it had been at 
the hand of Christ himself. A.nd as in 
Asia Minor he had " begun at Jerusa- 
lem" — preaching in the synagogues and 
making the offer first to the Jews, and 
only when it was rejected by them 
turning to the Gentiles — so now, most 
formally and openly and officially, at 
head-quarters, he is to give his testi- 
mony and utter his vindication ; and 
only then to go up to the great centre 
and seat of the heathen world, as a 
prisoner, at the instance of the Jewish 
nation, and as an appellant for the 
protection of the Gentiles, to whom he 
would carry the Gospel of Christ. 
How wonderful are the ways of God ! 

JL-. Earnestly beholding. Having fixed 
his eyes intently on the council, ex- 
pressing thus his freedom, boldness, and 
calmness, as well as his good conscience, 
he seemed to challenge his enemies to 
contradict what he now had to say. 
I" Men (who are) brethren — address- 
ing them as equals, in general terms, 
and conciliatory — whereas on the day 
previous he had addressed the assem- 
bly as men, brethren, and fathers. Here 
he is denning his position as a Jew, 
and showing his relation to God and 
the theocracy. They accuse him of 
acting in disobedience to the Mosaic 
institutions. He claims to have lived 
(as a citizen of the Hebrew common- 
wealth) in all good conscience before 
God (to God) until this dag. The verb 
is that which is used by Paul in Phil. 
1: 27, and is there rendered, " Let 
your conversation be" — more exactly, 
let your citizenship be. It is kindred 
to our term politics, and refers to the 
performance of one's duties as a citi- 
zen. His claim is, literally, / have 
conducted myself as a citizen in all good 
conscience to God. So he claims in 2 



Tim. 1: 3, with reference also to his 
forefathers, as here in vs. 6. This 
claim, however, is merely in reference 
to men ; and as a Jewish citizen he 
properly insists upon it before the high 
court of the nation, that he was 
chargeable with no violation of his duties 
as a member of that commonwealth, 
and under the jurisdiction of that 
court. Before God he acknowledges 
the great guiltiness of his past course. 
1 Cor. 15: 9; 1 Tim. 1 : 13, 16. His 
claim of conscientiousness, however, he 
constantly maintains, in respect to the 
law and tribunals of his nation. Ch. 
24: 14, 15, 16; ch. 26: 5, 6, 7. And 
he insists that while before his conver- 
sion he lived according to the strait- 
est sect of the Jewish religion, so, 
since his conversion — until this day — 
he had lived in obedience to the true 
spirit of the Mosaic institutions, and 
exercised himself to have always a 
conscience void of offense toward God 
and toward man. 

2. The high priest. Ananias is so 
called by Luke, without any qualifica- 
tion. Annas was so called, ch. 4 : 6, 
while Caiaphas exercised the office. 
Yet in view of what Paul says, vs. 5, 
it might seem that there was some 
ground of uncertainty in the title of 
Ananias to the office. This would agree 
with all that we know about the ut- 
ter irregularity with which the high 
priesthood was shifted from one to an- 
other by the Roman authorities at this 
time. And it must be remembered 
that in the eye of the Jewish law, as 
the office was for life, one who held 
it by such unauthorized usurpation, 
and under such heathen appointment, 
was not of right high priest, though 
acting as such. Again, some main- 
j tain that the office was really vacant 
I at this moment. The Roman govern- 



356 



THE ACTS OF THE APOSTLES. 



[A. D. 59. 



3 Then said Paul unto him, God shall smite thee, thou 
v. 19:35. whited wall : for sittest thou to judge me after the law, 
"uii! 2 ' an d c commandest me to be smitten contrary to the law ? 



or, Quadratus — the predecessor of Fe- 
lix, had sent this Ananias, with cer- 
tain others, to Rome, to answer for 
disturbances between the Jews and Sa- 
maritans, which he was charged with 
having instigated. And though he 
seems to have been pardoned at the 
petition of Herod Agrippa, he found 
Jonathan acting as high priest at 
his return. This Jonathan, however, 
was assassinated by emissaries of Felix, 
and Ananias then probably resumed 
the office, as he retained the name and 
claim. Yet he may only have acted 
informally at this time, till Agrippa 
appointed Ishmael. But the facts are 
not clear from Josephus, and if they 
were fully known, we should better 
understand the reply of Paul, vs. 5. 
It is plain that there was more or less 
of confusion in the office at that time, 
and there is no doubt that this Anani- 
as was a violent and cruel man. See 
Josephus, 20 : 8. ^ Them that stood by 
— the vTrrjperag, servants, attending on 
the high priest. See ch. 4:1. ^ To 
smite him, &c — literally, to smile his 
mouth. This was the Oriental mode of 
expressing indignation at what wa's 
said. It is a style of public reprimand 
still in use by the authorities of the 
East where objectionable language is 
used before them. It is done with a 
stick, or the heel of a slipper ; yet it 
is regarded as unlawful before trial 
and condemnation. This, however, 
was only what the Great Master had 
suffered. John 18 : 22, 23. This act 
of the high priest was intended to re- 
buke Paul's claim to conscientiousness 
of living, and fidelity in his relations to 
the Mosaic institutions. They charged 
him with profaning and violating all 
that was sacred; and this bold dis- 
claimer of his was treated as a gross 
insult to the court. See 1 Kings 22 : 
24 ; Jer. 20 : 2. 

3. God shall smite thee — literally, is 
about to smite thee. Paul replies, de- 
claring the signal judgment which I 



would come upon this wicked ruler. 
He also spake out boldly, as the crisis 
and occasion every way seemed to de- 
mand. This is not to be charged 
against Paul as an outburst of passion 
which he afterwards regretted. He 
was set for the defense of the Gospel, 
and was here to maintain his cause as 
that which God would Himself openly 
vindicate. He thus uttered an inspir- 
ed testimony, which was calculated at 
once to show his own consciousness of 
right, and his confident assurance that 
God would punish this offender, as He 
afterwards did ; for this Ananias fell 
by the violent hand of assassins— the 
sicarii, or ruffians. Jos. B. J. 2 : 
17, 19. Paul also here solemnly de- 
nounced the judgments of God against 
that apostate Israel which was repre- 
sented by this vile and lawless high 
priest, whom therefore he calls, with 
great significance, a whited wall — a bare 
faced hypocrite, as he was like a sep- 
ulchre full of dead men's bones, and 
all corruption, but white-washed. This 
was not a personal rebuke, uttered in 
a fit of passion, but an inspired denun- 
ciation, spoken officially by the Apos- 
tle, whose part it was to testify against 
the false and hypocritical representa- 
tives of the Mosaic system. Matt.' 10 : 
19, 20. Hence, he makes a distinction 
between the law and the ruler— between 
the officer and the office. He regards 
! the high priest as having abandoned 
the law and apostatized from its prop- 
er execution, not in his case merely 
nor mainly, but every way, and on 
this account he and those apostates 
whom he led, would be visited by God 
with swift destruction. The true Is- 
rael — the followers of the true Mes- 
siah — "the remnant according to the 
election of grace," were here silenced in 
their representative, Paul, by the chief 
representative of the religious interest 
of the Jewish people, Ananias. And 
now he who falsely administered that 
I high priesthood, must be denounced 



A. D. 59. J 



CHAP. XXIII. 



357 



4 And they that stood by said, Revilest thou God's high 
priest ? 

5 Then said Paul, d I wist not, brethren, that he was * 
the high priest : for it is written, e Thou shalt not speak ^ 
evil of the ruler of thy people. j„ 



for his impiety, and notified of the 
judgments that were soon to sweep 
away that whole system of heartless 
externals, so strikingly depicted as a 
whited wall, of mere outside show. See 
Matt. 23 : 27. IT For sittest thou. This 
is Paul's charge against Ananias, that 
he is the incumbent of this high and 
sacred office, and acting administrator 
of the Divine law for Israel, but him- 
self the lawless one — a type of the 
avofioc, and "that wicked" whom God 
shall consume with the spirit of His 
mouth, and shall destroy with the 
brightness of His coming. See 2 Thess. 
2:8. f Sittest thou— literally, and dost 
thou sit. (as occupying the "seat" of 
the chief religious officer and ruler of 
the covenant people,) judging me (as 
the head of the Supreme JewiBh court) 
according to the laio, (the judicial law 
of the Jews,) and ( yet) transgressing the 
laio, (in violation of the law,) dost thou 
order me to be smittent It was contrary 
to the Jewish law that any one should 
be punished without full and fair trial. 
Deut. 19 : 15-18 ; Prov. 17 : 15. This 
was the ground of Paul's reply, in 
which he impeaches the acting high 
priest here in the name of Christ. Not 
Paul, but Ananias is a violator of God's 
law and covenant. 

4. They that stood by — the attendants 
and servants of the high priest, as in 
vs. 2, where the same term is used. 
^ Revilest thou. Paul is here held to 
account for this language as a reviler 
of "God's high priest." They claim 
for this Ananias all the dignity and 
sanctity and prerogative of his office 
as God's high priest, against what 
Paul had already plainly intimated that 
he was acting in direct opposition to 
God, (vs. 3.) It was to this feature 
of their accusation that Paul replies, 
vs. 5, showing that he was well aware 
of the law, and only did not and could 
not recognize Ananias as a high priest, 



and therefore was not chargeable with 
violating the law. 

5. / did not know — literally, / did 
not know that he is a high priest. He 
does not say, I did not know that he is 
the high priest. But dropping the ar- 
ticle that had been used in all the 
previous references to him, he pleads 
his utter ignorance in the vital point. 
Paul simply declares that he knew ve^*y 
well the law of the case, and highly 
respected the office, but did not know 
that Ananias is a veritable high priest 
at all, as he claims to be. How to 
understand that ignorance, is now the 
question. Plainly he is looking deeply 
at this highest religious office of the 
ancient Church, in the spirit of the 
Mosaic institutions. And now, he 
must declare that Ananias has only 
the whited surface — the mere exterior 
of the office, and nothing more. In- 
deed, it was no proof of his being a 
high priest according to the Jewish 
law — God's high priest — that he sat 
in that seat, and wore the vestments 
of office, nor even that he was so ac- 
counted by the people. For the heathen 
Romans made and unmade these high- 
est officers of the Jewish Church at 
their pleasure, and thus profaned the 
house and worship and covenant of 
God. And the mass of the people had 
apostatized, so that, in this sense, the 
Apostle could not know that Ananias 
was a high priest by the mere outside 
garb of the office. Besides, he knew 
that this man was a lawless violator 
of all the sanctity of the high priest- 
hood. He could not regard him, there- 
fore, as a true successor of Aaron. 
Further, the great High Priest had 
come, and now this man was a false 
claimant, and the system of which 
Ananias was the representative and 
head was virtually abolished and ready 
to vanish away. Paul could, there- 
fore, have replied, I know that he is not 



358 



THE ACTS OF THE APOSTLES. 



[A. D. 59. 



6 But when Paul perceived that the one part were Sadducees, and 
, 26:5. the 'other Pharisees, he cried out in the council, Men and 
\'. u b .\h-n, brethren, f I am a Pharisee, the son of a Pharisee : g of the 
a>:6, and h 0 p e anc [ resurrection of the dead I am called in question. 



a high priest. He contents himself 
with meekly saying, / did not know 
that he is a high priest, for (I know 
full well the law, and that law is the 
rule of my life,) it is written, Thou 
shalt not speak evil of the ruler of thy 
people. He meant, therefore, to in- 
timate that his ignorance of Ananias' 
official dignity, and his treatment of 
him, grew out of his knowledge of the 
lav\, not the contrary; and it was just 
because he knew all the law of the 
high priesthood, and took a profound 
view of it and held it in highest respect, 
that he did not know that Ananias is 
(really) a high priest at all, ch. 4: 11. 
In all this he is officially bearing wit- 
ness for God against the rebellious 
nation, and the Lord Jesus expressly 
indorses this testimony, vs. 11. 

6. When Paul perceived — lit., Paul 
knowing, i. e. from his familiar acquain- 
tance with the facts, and not as though 
he had suddenly found it out, and then 
took advantage of it. He knew the 
state of the parties at that time — for 
their rivalry was notorious and bitter, 
so that what either of them approved, 
the other would be likely to oppose for 
this very reason. And now he makes 
this last effort to win over the San- 
hedrim to the Gospel doctrine — reach- 
ing them at this best, likeliest point 
of their common ground with him as 
against sheer infidelity. The Pharisees ! 
were the more numerous and popular 
class in the community, though they 
seem to have been very equally bal- 
anced with the Sadducees in the San- 
hedrim at this time. And these latter 
were the more aristocratic and influen- 
tial sect, and had been the leaders of 
persecutions against the Apostles, as 
the Pharisees had been against Christ. 
The Pharisees held to the Scriptures 
more strictly than the Sadducees, who 
were rather the skeptics of the time 
and denied the doctrine of the spirit 
world and the resurrection, (vs. 8.) 



Paul, therefore, in the full knowledge 
that it would enrage the Sadducees 
against him, still boldly avowed him- 
self a believer and teacher of the great 
vital doctrine of the resurrection. Some 
have alleged ag.ainst him that this was 
a mere stroke of worldly policy — to 
"divide and conquer." But such crit- 
ics take the carnal view of the matter, 
and judge Paul too much by them- 
selves. His object was surely the truth 
and not victory. He all along vindi- 
cated himself as "a Hebrew of the 
Hebrews," and as touching the law, 
"a Pharisee," just to make out the 
ground he had for boasting before Jews, 
and as between himself and his Jewish 
opposers. (Phil. 3:5.) This was every 
way proper ground to take against 
their accusation of apostasy from the 
religion of their fathers. It was the 
same ground which he afterwards took 
in his defense before Agrippa, (ch. 26 : 
5, 6,) that after the straitest sect of 
their religion, (equally professed in 
the worship of Pharisees and Sad- 
ducees, who attended the same temple 
services,) he had lived a Pharisee. 
And further, that he ought not to be 
accused of apostasy, since properly 
understood it was for the hope and resur- 
rection of the dead that he was called in 
question — that is, "for the hope of the 
promise made of God unto their (Jew- 
! ish) fathers," ch. 26 : 6. When he 
calls himself a Pharisee by eminence, 
"the son of a Pharisee," in all his an- 
cestry and antecedents, he does not 
mean to convey the impression that he 
is not a Christian, which he directly 
and distinctly avows in the Christian 
hope. But he had always belonged to 
the strictest Jewish party, and as be- 
tweenPharisees and Sadducees,had been 
educated and well known, as of the 
former and more rigorous class, (ch. 
26:4, 5,) and now, so far from ab- 
juring the ancient covenant, he only 
held to all that was truly conveyed in 



A. D. 59.] 



CHAP. XXIII. 



359 



7 And when he had so said, there arose a dissension between th< 
Pharisees and the Sadducees : and the multitude was 
divided. 

8 h For the Sadducees say that there is no resurrection, 7iMatt - 22:23, 
neither angel, nor spirit : but the Pharisees confess both. 

9 And there arose a great cry : and the Scribes that 
were of the Pharisees' part arose, and strove, saying, *We 
find no evil in this man : but k if a spirit or an angel hath *«^ 2a 'T»«i 
spoken to him, 1 \et us not fight against God. *ch.5:39. 



Mark 12:18. 
Luke 20:27. 



the covenant promises — the hope of 
Israel, ch. 28 : 20. The same position 
he takes before Felix, ch. 24 — claim- 
ing to be a worshiper of the God of 
his fathers, and a believer of all the 
Jewish Scriptures, (both law and proph- 
ets,) (vs. 14,) and though at the same 
time a believer in the resurrection, yet 
sustained in this by a large and leading 
portion of the Jewish people — the 
Pharisees — "which they themselves also 
allow" (vs. 15,) and as to his conduct 
challenging accusation, (vss. 16, 17-20. ) 
\ Of the hope. It may read, concerning, 
or for the sake of a hope, and (even) a re- 
surrection of the dead. The idea is that 
the great point at issue in his trial was 
a hope, as involved in the doctrine of the 
resurrection, a hope which is the Chris- 
tian hope. This doctrine is vital in 
the Christian system, for if Christ be 
not risen, "our faith is vain" — there 
is no salvation wrought out and attested 
by this seal of His resurrection ; and 
then besides, "we are yet in our sins" — 
there is no remission by the blood-shed- 
ding of Christ, as we hope. (1 Cor. 15: 
12.) ]\ Called in question — literally, / 
am judged — put on trial. 

7. This declaration of Paul started 
in the Sanhedrim the great question 
upon which they split ; the Pharisees 
on this point being bitterly opposed to 
the Sadducees. ^[ A dissension — (ornate) 
meaning rather a party-quarrel, as be- 
fore, ch. 15 : 2. % The multitude— the 
crowd of bystanders, as well as the 
council, was divided — rent into a schism. 

8. Here follows a statement of the op- 
posing tenets of these two Jewish lead- 
ing sects. TT The Sadducees say that there 
is no resurrection, neither angel, nor 
spirit. They were the skeptics cf the 



time, holding the grossest materialism ; 
denying the resm*rection of the body, 
and the spirit-world altogether ; hence, 
also, denying a future state of retri- 
bution. TJ" But the Pharisees confess both, 
as tenets of theirs. Here they came 
into bitter collision, excited by this 
avowal of Paul that in these doctrines 
he sided, as he had always done, with 
the Pharisees. 

9. And there arose (became — came to 
pass) a great cry (clamor.) So intense 
was the excitement as to break out into 
an uproar. ^ The Scribes, (or learned 
expounders of the law, who would nat- 
urally take the lead in such an argu- 
ment,) who were of the Pharisees' party, 
rising up, contended vehemently — excited 
by this declaration of Paul on their 
side, and moved to defend him against 
the Sadducees, their enemies. ^ We 
find nothing evil. So entirely do they 
at once espouse his cause, and clamor 
for his release. They put it also on 
high religious grounds. ^ Put if a 
spirit or an angel (neither of which the 
Sadducees would admit as real exist- 
ences,) spake to him — if he has in- 
deed had any communication from the 
spirit-world, (referring to his narrative 
of his conversion, and the appearing 
of the Lord to him in the trance, ch. 
22 :6,7, 17, &c.) Let us not, &c. 
This clause is omitted in some editions, 
in which case the sentence would be 
incomplete, having to be supplied 
something like this — "this is nothing 
impossible, as you Sadducees would 
insist." And if the clause is left in 
the text, then the idea is, that sucb a 
communication from above, as Paul 
had narrated, might possibly be from 
God Himself, and in condemning him 



860 



THE ACTS OF THE APOSTLES. 



[A, D. 59. 



10 And when there arose a great dissension, the chief captain, 
fearing lest Paul should have been pulled in pieces of them, com- 
manded the soldiers to go down, and to take him by force from 

among them, and to bring Mm into the castle. 
mciK i8:9, and n And m the night following, the Lord stood by him, 
and said, Be of good cheer, Paul : for as thou hast testified 
of me in J erusalem, so must thou bear witness also at Rome. 



they might be found fighting against 
God. This was taking high ground 
for their tenets, as they naturally would. 
The doctrine of the resurrection and 
a future state of being, is taught in the 
Old Testament, (see Luke 20: 37; Job 
10:25,) though it was reserved to our 
Lord to bring life and immortality to 
light in the Gospel. (2 Tim. 1 : 10.) 

10. And — literally, a great quarrel 
arising, (or coming to pass,) the chief 
captain (chiliarch) fearing lest Paul 
should be pulled asunder by them, (the 
Sadducees aiming to take him, and the 
Pharisees aiming to rescue him,) com- 
manded the soldiers (the military force 
which he had, vs. 27,) to go down (to 
descend from the tower (castle) of An- 
tonia, to the outer court of the temple 
where the affray was going on, see ch. 
22 : 30,) to seize (snatch) him from their 
midst, and to lead him unto the castle. 
Thus it occurs in the wonder-working 
providence of God, that while the 
highest representation of the religious 
interest of Israel is broken up in a 
mad uproar, and Paul is in danger of 
falling a sacrifice to their violent strife, 
he is again protected from their fury 
by the representative of the great 
Gentile nation, which called herself 
"the mistress of the world." 

11. All this Roman protection, how- 
ever, is only the instrument of' a 
higher power. ^[ The night following, 
(this outbreak,) when Paul was in the 
custody of Roman soldiers in the cas- 
tle, and when, naturally enough, he 
might despair of his mission ana of 
his life, the Lord (Jesus) standing by 
(upon) him, said, Take courage, Paul. 
It was a personal appearing of our 
Lord to Paul — not in a dream, but in 
an apparition, in which he was seen by 
Paul, as standing beside him, and was 



heard as addressing him. It was a 
charge to yield to no fear, but to be 
courageous, in view of all the fixed 
plan of God for his future service. 
This at once assured him (1) Of a safe 
deliverance from his present distress. 
(2) Of his certain arrival at Rome, ac- 
cording to Ms cherished desire. (3) 
Of his future labors at Rome in the 
Gospel. And this disclosure of the 
Divine plan would comfort him as to 
his safety, (1) Often and severely as he 
would be threatened by the Jews ; (2) 
in prison at Cesarea ; (3) in shipwreck ; 
(4) in prison at Rome. Observe. — 
The revelation to us of God's fixed 
purpose often gives greatest courage 
and comfort to true believers. Every 
evidence we have that " God hath not 
appointed us to wrath, but to obtain 
salvation by Jesus Christ our Lord," 
is given to cheer us. So all the refer- 
ences to God's gracious personal de- 
crees, in the Ephesians and Romans, 
and every where in the New Testament, 
are highly comforting, and intended to 
animate us, as here, to a holy courage. 
So again, ch. 27 : 24, a similar revela- 
tion was made to Paul. " Fear not, thou 
must stand before Csesar." See also ch. 
18 : 9, 10. How amply is Paul prepared 
by this good word for the developments 
of a most bloody hostility that was on 
the morrow to lay a plot for his death, 
f For as thou hast, &c. Here our Lord 
fully approves Paul's testimony at Je- 
rusalem, which he had borne before the 
high priest and council and people, as 
he never before had been able nor allow- 
ed to do ; and no exception is taken to 
any word of his as rash or unadvised, 
but the testimony had doubtless been 
given him to utter, as was promised to 
the Apostles, (Matt. 10 : 18, 19. ) ^ Thou 
must — literally, it is necessary that thou, 



A. D. 59.] 



CHAP. XXIII. 



361 



12 And when it was day, n certain of the Jews banded 3J$V°' 
together, and bound themselves || under a curse, saying l^l^Tx™*- 
that they would neither eat nor drink till they had killed tion - 
Paul. 

13 And they were more than forty which had made this conspiracy. 

14 And they came to the chief priests and elders, and said, We 
have bound ourselves under a great curse, that we will eat nothing 
until we have slain Paul. 

15 Now therefore ye with the council signify to the chief captain 
that he bring him down unto you to-morrow, as though ye would 



&c. " Danger, in God's eye, is noth- 
ing." — Bengei. If At Rome also. He is 
now advised of the Divine plan, which 
will lead him to Rome for similar wit- 
ness-bearing in the metropolis of the 
heathen world. Accordingly, the re- 
mainder of the history narrates the 
steps by which he was led hither ; so 
that the " very hindrances prove ad- 
vantages." The promise reaching to a 
distance embraced all the nearer and 
intermediate points. "Paul should bear 
witness at Rome ; therefore, he should 
come to Rome ; therefore, he should 
escape the plots of the Jews, and the 
dangers of the sea, and fatal injury 
from the viper." — Bengei, So all 
God's decrees include the means no 
Jess than the end. 

12. And when it was day, certain of 
the Jews — inflamed to the highest pitch 
by this excitement, which came to be 
sectarian — having formed a combination 
-. — anathematized themselves {bound them- 
selves by a curse — an oath of devotement 
or destruction if they violated the 
pledge,) that they would neither eat nor 
drink till (the time that) they should 
slay Paul. Such oaths and impreca- 
tions were not uncommon among the 
Jews, who often thus bound themselves 
to perpetrate the most horrid crimes 
under a religious obligation, especially 
to slay apostates. — Josephus Vit. 53. 
Antiq. xv. 8, 3, 4. They were en- 
couraged to this, as they could easily 
get absolution from their vow by the 
Rabbins. See 1 Sam. 14 : 24. This 
record gives us an insight of the fanat- 
ical and furious hatred with which the 
Jews pursued Paul. All their malig- 
nant hostility against the Master, hunt- 
31 



ing him to death, is revived now in 
their persecution of this eminent min- 
ister of Christ. And it was calculated 
to keep him always reminded of his own 
bitter hostility against the Christians. 
The cup of their furious enmity and 
rage is now full ; and this will shortly 
lead the Apostle from Jerusalem to 
Rome. 

13. More than forty. Thus it was a 
fair expression of the popular feeling. 
So many were engaged in it — as if 
"the Jews" generally, (vs. 12.) So 
Josephus tells us of ten Jews having 
bound themselves, by solemn oath, to 
assassinate Herod. In the true spirit 
of Pharisaism they thought — as Paul 
himself had done — that in putting her- 
etics to death they were doing God 
service. It was part of their religious 
system, as it is of the Papacy since, 
and hence they bound themselves to it 
by a solemn religious oath, and did not 
blush to bring it before the highest re- 
ligious authorities of the nation. 2 
Sam. 3 : 35. Our Lord's prediction is 
now fulfilled, as it was before when 
Saul himself was the persecutor. John 
16 : 2. See ch. 18 : 1-4. 

14. Came to the chief priests — as Ju- 
das had done in the betrayal of our 
Lord to death. The chief religious 
headship of the Jewish Church and 
nation (whose duty it was to have pre- 
vented it,) was thus made privy to the 
crime and party in it. If Eat nothing 
— literally, taste nothing. " The utmost 
rashness," says Bengei, "even if they 
had had a good cause ! How perplexed 
they must have been when they were 
not able to accomplish it I" 

15. Now therefore, &c. How utterly 



362 



THE ACTS OF THE APOSTLES. 



[A. D. 59. 



enquire something more perfectly concerning him : and we, or ever 
he come near, are ready to kill him. 

16 And when Paul's sister's son heard of their lying in wait, he 
went and entered into the castle, and told Paul. 

17 Then Paul called one of the centurions unto him, and said, 
Bring this young man unto the chief captain ; for he hath a certain 
thing to tell him. 



corrupt must have been this chief re- 
ligious judicature, when men would 
dare to make to them such an atrocious 
proposal ; and what is worse, with the 
confidence of success ; and what is 
still worse, without any opposition, but 
rather with hearty concurrence. (See 
vs. 21.) The plot was that the council 
signify — a legal term meaning to give 
official notice — to the chief captain, that he 
bring him down unto you to-morrow, from 
the tower of Antonia to where the San- 
hedrim sat in the temple court, (or as 
some think, to the house of the high 
priest, at a greater distance, where 
they met on extraordinary occasions,) 
as though ye would (as being about) to 
determine more exactly the things con- 
cerning him. The pretense was that 
the Sanhedrim wished to make up a 
more full and exact verdict in the case. 
Inasmuch as the judicial proceedings 
had been interrupted the day before, 
this was altogether a plausible request. 
The conspirators state plainly their 
purpose. If And we, or ever he come near, 
(before his coming near,) are ready to 
kill him — (make way with him.) Their 
plot was to lie in wait for the Apostle, 
and on his way from the fortress to 
assassinate him. It would seem, from 
vs. 21, that this proposal met no oppo- 
sition from the council, and that all 
was ready and waiting the action of 
the chief captain. See ch. 22 : 30. 
They proposed thus to save them any 
further trouble with his case. This is 
the bloody spirit of a proud and heart- 
less hierarchy, to make an end of her- 
etics. 

16. Though all this was thus planned j 
for the morrow, it was wonderfully de- j 
feated by God's providence. *f t Paul's j 
sister's son. We know nothing more of | 
this nephew than is here recorded, nor ! 
even how he came to be in Jerusalem i 



at this time. It is enough to know 
that in the most natural way, by means 
of his relative, God interposes to de- 
liver Paul from these fiendish mach- 
inations. The conspirators had man- 
aged the affair with little or no secresy, 
relying on the general sympathy with 
them, and supposing there would be 
no one to inform Paul or the Roman 
officer. But man proposes and God 
disposes. *ft Beard — the ambuscade — 
as if he had somewhere heard the 
plan detailed. This youth mny have 
been present at the Sanhedrim, or 
thereabouts, when the plot was openly 
proposed. ^ He went — having come 
and entered into the castle, he told Paul. 
It appears from this that Paul was 
not confined as a common prisoner, 
but was kept in military custody as at 
Cesarea, (ch. 24 : 23,) given in charge 
of a soldier, who was chained with his 
left hand to the prisoner's right hand, 
access being allowed to the prisoner, 
who was even supposed to reside in a 
private house under their charge. 
Thus it comes to pass that while the 
Jewish Church and nation were hunting 
the Apostle unto death, he finds his 
protection under that Gentile power 
which claimed to be " the mistress of 
the world." 

17. Though Paul had been assured 
of his safety, he used all proper means — 
knowing that God's promise does not 
dispense with means, but provides 
for them and encourages their use, 
and secures to them success. Doubt- 
less, also, the Church of God is mak- 
ing earnest and concerted prayer fGr 
him — banding together in a holy con- 
spiracy at the mercy seat, while more 
than forty murderers are plotting for 
his death. ^ One of the centurions — ■. 
of whom there seemed to be more than 
one on guard, near him. ^ Bring — 



A. D. 59.] 



CHAP. XXIII. 



363 



18 So he took him, and brought him to the chief captain, and 
said, Paul the prisoner called me unto him, and prayed me to bring 
this young man unto thee, who hath something to say unto thee. 

19 Then the chief captain took him by the hand, and went with 
him aside privately, and asked him, What is that thou hast 

to tell me ? 

20 And he said, °The Jews have agreed to desire thee ovs - 12 - 
that thou wouldest bring down Paul to-morrow into the 
council, as though they would enquire somewhat of him more perfectly. 

21 Bat do not thou yield unto them : for there lie in wait for him 
of them more than forty men, which have bound themselves with an 
oath, that they will neither eat nor drink till they have killed him : 
and now are they ready, looking for a promise from thee. 



rather, lead away this youth to the chief 
captain, (wherever he was, ) for he hath, 
&c. "It was safer to tell the chief 
captain himself." — Bengel. 

18. So.— These details are thus mi- 
nutely recorded and seem to be the 
statements of an eye witness ; and the 
fullness of particulars is given because 
a great crisis is at hand and every item 
is of great moment. ^[ And said. The 
centurion carefully explains his own 
action in the matter. The prompt com- 
pliance of this officer was only what 
was due to a Roman citizen, and he 
probably understood that the informa- 
tion was important. ^[ Paul the pris- 
oner. The term here denotes that he 
was still chained. See vs. 16, note. 

19. Took him by the hand — indicating 
an eager interest in what concerned 
the case of this prisoner, and extend- 
ing to the youth this mark of con- 
fidence. Went — literally, having re- 
tired privately, (gone into a private 
apartment,) interrogated him, What is 
it? This shows the great desire of 
the chief captain to get all the informa- 
tion to himself, and the appearance is 
also of excited solicitude, as he him- 
self had possibly gone too far with a 
Roman citizen. How we are reminded 
of the worried, troubled Pilate, with 
snch an one as Jesus for his prisoner, 
who was King of kings. Observe. — 
A youth who seems to have been but a 
lad, just by promptly giving informa- 
tion against crime, is the means of 
saving the most valuable life, perhaps, 
in the world. 



20. The simple story of the youth 
is here rehearsed. ^Agreed — literally, 
conspired, concerted a plot, for asking 
thee — not as a prayer of petitioners, 
but rather as a dignified and official 
request, (as the term indicates,) which, 
with the term previously used denoting 
official notice, would signify a formal 
request which it might be presumed 
would be granted. The same terms 
are used in the further statement, ex- 
cept that instead of the verb to ascer- 
tain or determine, (rendered inquire,) 
we have here the verb to interrogate, 
and also rendered "inquire," though 
quite a different word, and the same 
as used of the chief captain asking of 
the lad, vs. 19. 

21. But — rather, therefore, do not 
thou yield to them, or be persuaded by 
them, for (this is the sufficient reason 
given, namely the plot of which he 
knew,) there lie in wait for him (already 
so far advanced in the matter) of them, 
(as though these were only a club of 
volunteers from among the whole peo- 
ple, who were all equally hostile to 
Paul.) T[ And now they are ready — to 
kill him — in execution of their plot. 
The lad seems to have known the fact 
of their being in actual readiness — 
waiting for the request to be made by 
the Sanhedrim and for the promise, (the 
promise expected by them on which 
the whole scheme depended, in com- 
pliance with their wicked request,) viz. 
that Paul should be sent to the San- 
hedrim. 



364 



THE ACTS OF THE APOSTLES. 



[A. D. 59. 



22 So the chief captain then let the young man depart, and charged 
him, See thou tell no man that thou hast shewed these things to me. 

23 And he called unto him two centurions, saying, Make ready 
two hundred soldiers to go to Cesarea, and horsemen threescore and 
ten, and spearmen two hundred, at the third hour of the night; 

24 And provide them beasts, that they may set Paul on, and bring 
him safe unto Felix the governor. 

25 And he wrote a letter after this manner : 



22. The chief captain was satisfied 
with the lad's statements as carrying 
with them the evidence of truth, and 
he acted promptly but cautiously — not 
disclosing his determination, and en- 
joining secresy upon the lad in regard 
to the fact of his having informed him 
of the plot. He feared that by any 
mention of the interview, his own 
measures might be frustrated ; and 
lest the Jews might take new steps for 
Paul's death. \ To tell — to speak out — 
to reveal the secret. 

23. The historian here gives the 
minutest details. Lysias immediately 
summoning certain tioo of his (ten) cen- 
turions, said, Prepare two hundred soldiers, 
(footmen,) that they may go as far as 
Cesarea. The two centurions were to 
take charge also of the expedition, and 
there were two, as the forces were to 
divide at Antipatris and a part to re- 
turn, viz. the infantry, vs. 32, ch. 24 : 
23. Cesarea was sixty to seventy miles 
north-west from Jerusalem. Here an- 
other centurion and his household were 
gathered as the first fruits of the Gen- 
tiles, ch. 10. Spearmen — literally, 
using the right hand, and therefore ren- 
dered spearmen — men who wield their 
weapon with the right hand, a kind of 
light infantry — lancers. Such a force 
could be spared from the garrison for 
a day — the prisoner being a Roman 
citizen, must be protected against the 
conspirators and against any possible 
onset of the Jewish populace, who were 
fanatical and furious. This ample es- 
cort was to be made ready at (literally, 
from) the third hour of the night, so as 
to start by that time — corresponding 
with our nine o'clock — the setting in 
of the night, when they could move 
under cover of the darkness, and early 



enough for a full night's journey. 
These three kinds of troops comprise 
the entire military armament of the 
ancients. 

24, Beasts — for riding — horses, mul es- 
More than one would be needed for 
Paul's use — a change of them is pro- 
vided, and perhaps also for baggage, 
in order that, having mounted Paul, _(on 
one of the beasts.) they might bring him 
safe through (the route and dangers) to 
Felix, the governor. This man was made 
Procurator of Samaria, and afterwards 
(upon the exile of Cumanus, ) of Judea 
and Galilee, by the Emperor Claudius ; 
having been originally his slave. He 
held the office also under Nero, the suc- 
cessor of Claudius, until Porcius Festus 
was substituted for him. Tacitus says 
that " he exercised the power of a king 
in the spirit of a slave, with all cruelty 
and lust;" and he was married richer 
than Crassus by nearlv twenty thousand 
pounds sterling. "His procuratorship 
was one series of disturbances, false 
Messiahs, sicarii and robbers and civil 
contests," and his conduct only fanned 
the flame of tumult. He procured the as- 
sassination of Jonathan the high priest, 
hrough whom principally he had at- 
tained his elevation. Jos. Ant. xx. 8, 5. 

25. Wrote — literally, writing an epis- 
tle having (containing) this exact form 
(type.) (Very much the same terms 
are used 1 Mace. 15 : 2.) Some under- 
stand that this is merely the purport of 
the letter. But it bears the marks of 
a copy, and the terms warrant this un- 
derstanding of it. We need not know 
where Luke obtained a copy. The 
Inspiring Spirit is Himself the ample 
resource. The Roman law required 
that such a letter should be sent with 
a prisoner. 



A. D. 59.] 



CHAP. XXIII. 



365 



26 Claudius Lysias unto the most excellent governor Felix sendeth 
greeting. 

27 p This man was taken of the Jews, and should have 
been killed of them : then came I with an army, and 
rescued him, having understood that he was a Roman. 

28 q And when I would have known the cause wherefore 3011.22:30. 
they accused him, I brought him forth into their council : 

29 Whom I perceived to be accused r of questions of 15, and 
their law, s but to have nothing laid to his charge worthy sch - 26:31 - 
of death or of bonds. 



26. This letter thus exactly given 
here, discloses to us the name of the 
chief captain. The first name is Lat- 
in, the second Greek, and the letter may 
have been in either tongue, but prob- 
ably in the Greek. ( See the salutation. ) 
The most excellent is the title which was 
commonly given to the Roman dignita- 
ries, and which was applied to The- 
ophilus, Luke 1:3; and to Festus, 
ch. 26 : 25 ; see 24:3. t Sendeth greet- 
ing— literally, to rejoice — wishing you 
to rejoice — -joy be to you. This was 
the customary Greek salutation in for- 
mal epistles, as in that of the Synod 
at Jerusalem, ch. 15 : 23, and in the 
Epistle of James, ch. 1:1. 

27. Here follows the message — lite- 
rally, this man having been seized by the 
Jews, (tumultuously,) and being just 
about to be destroyed by them — coming up 
vnth the military, I rescued him, having 
learned that he was a Roman. The 
chief captain here wishes to be under- 
stood that he interfered for Paul, on 
account of learning that he was a Ro- 
man citizen. This would gain him 
some favor for his loyalty. But in 
truth he had not known of Paul's cit- 
izenship till he had unlawfully bound 
him. See ch. 22 : 25-29. He aims, 
therefore, to conceal the injustice and 
violence of which he was chargeable, 
and to misrepresent the case to his own 
advantage. This cunning artifice fur- 
nishes clear evidence of the simple 
truth of the history, and skeptical 
critics are constrained so to admit. 
" This is just what Ave might expect 
from a clever worldling, who had more 
regard for the favor of his superiors 

31* 



than for the truth." Birk's Hor. Apos- 
tol, ii. 14. We can scarcely suppose 
that this was an inadvertence of Lys- 
ias, when he was making so formal a 
statement as in this letter. It was 
very adroitly worded so as to be in a 
sense true, as he did at length inter- 
fere when he knew that he was a Ro- 
man ; yet it was so framed as to con- 
ceal his own fault. 

28, 29. And wishing to know the 
charge ( ground of legal condemna- 
tion, ) on account of which they ac- 
cused him, I brought him down into 
their council, (Sanhedrim, ) whom I found 
(found out — discovered on inquiry) 
to be accused concerning discussions 
(topics of dispute) of their law — the 
Mosaic law, as to whether he had spo- 
ken against Moses and the temple, (ch. 
24: 6,) and as to whether he held the 
doctrine of the resurrection, ch. 23 : 
6-9. Lysias, like Gallio, cared for 
none of those things which embroiled 
the Jews, and regarded these " ques- 
tions of words and names, and of their 
law," as something with which he had 
nothing to do, (ch. 18: 15,) because 
they did not properly come under his 
cognizance as a civil officer. H But 
having no accusation worthy of death or of 
bonds. It was his fault, however, that 
he had proceeded to bind him, and Was 
about scourging him, contrary to law, 
and before trial and condemnation. 
Note. — " Every Roman magistrate be- 
fore whom Paul is brought, declares him 
innocent." The great representative 
kingdom of the Gentiles affords kind 
protection, while the religious author- 
ity of the Jews plots for his death. 



366 



THE ACTS OF THE APOSTLES. 



[A. D. 59. 



tvs. 20. 3Q ^ n( j t^-^gQ was told me bow that the Jews laid 

^•jb. 2 4:8, ana wa - fc f 01 , man, I sent straightway to thee, and u gave 
commandment to his accusers also to say before thee what 
the?/ had against him. Farewell. 

31 Then the soldiers, as it was commanded them, took Paul, and 
brought him by night to Antipatris. 



30. But a plot (design) against the 
man having been reported to me as on 
foot, (to be brought to pass, vs. 20,) / 
sent immediately to thee, having charged 
also the accusers to say the things relating 
to him before thee — that is, with the in- 
tention of so charging them after 
Paul's departure. Farewell — literally, 
be strong — like the Latin, valete, used 
in the same way. Observe. — Lysias j 
represents (1) That Paul was not in | 
custody as a convict, but had been res- j 



cued from a mob. (2) That he had 
been since examined before the San- 
hedrim, but was accused of no crime, 
but merely of erroneous opinions ; and 
(3) That Paul was a Roman, and en- 
titled to full protection. This was a 
considerate, kind and faithful state- 
ment of the case. 

31. Antipatris. The escort proceed- 
ed by a Roman road, which has been 
distinctly traced out by Drs. Eli Smith 
and Robinson, passing byway of Goph- 




3 

na, about midnight, and thence turn- 
ing from the road to Neapolis, toward 
the coast, westward. Antipatris was 
reckoned forty-two Roman miles from 
Jerusalem, and twenty-six from Cesa- 
rea. It is not meant that they brought 
him all the way to Antipatris, but that 



they brought him under cover of the night 
unto Antipatris, see ch. 5 : 19 ; 17:10. 
This is the point of the narrative and the 
idea to be conveyed. Josephus speaks 
of this place called Kafar Saba, but 
rebuilt by Herod and called Antipatris. 
It is identified by the modern name, so 
remarkably retained and traced out, 
Kefr Saba, about ten miles from Lydda. 
Some understand that the distance was 
actually accomplished over night by 
six, A. M. Others that they halted 
as Nicopolis for the day, and proceeded 
the next night. Others that it was 
mostly by night, though occupying two 
or three 'hours of the next morning. 



A. D. 6&.] 



CHAP. XXIII. 



367 



82 On the morrow they left the horsemen to go with him, and 
returned to the castle : 

33 Who, when they came to Cesarea, and delivered the epistle to 
the governor, presented Paul also before him. 

34 And when the governor had read the letter, he asked of what 
province he was. And when he understood that he was 

of -Cilicia; ««*.h:». 

35 - V I will hear thee, said he, when thine accusers are | u °d atie.' l0 ' 
also come. And he commanded him to be kept in z Herod's zMatt . 27:27. 
judgment hall. 



32. On the morrow. This would be 
the day after arriving at Antipatris, 
which, by the Jewish reckoning, would 
begin with the evenmg after they left 
Jerusalem. Inasmuch as how the 
Apostle had been escorted beyond the 
bounds of the danger, two of the three 
divisions turned back, leaving him in 
charge of the cavalry, seventy in num- 
ber. This seems to have been not ac- 
cording to orders, as they were made 
ready to go to Cesarea, and were charged 
to carry him safely through. It would 
seem that they were not longer needed 
for the escort. 

33. Who — the horsemen, that were 
left by the other two divisions, in 
charge of Paul. \ Presented Paul. 
They presented the epistle of Lysias 
to the governor, and with it the pris- 
oner Paul, of whom he wrote. Thus 
they executed their commission. This 
instance of military protection enjoyed 
by the Apostle, is cited by the African 
fathers in an early Council in favor of 
seeking military defense against ene- 
mies. 

34. 35. And — the governor having 
read the letter of Lysias, he inquired of 
what province he (Paul) is. As he was 
declared to be a Roman citizen, this 
was a natural question at the outset, 
as he would know the particulars of 
his citizenship. He could make offi- 
cial inquiry of the governor of Cilicia 
if he was in any doubt as to the fact. 
The term for "province' 1 '' — eparchy — is 
a general term for imperial and sena- 
torial provinces. There were laws 
regulating such provincial relations, 
and one governor was not at liberty to 
lvly entirely on another's letter, but 



I must himself make thorough investiga- 
I tion. The deputy was bound by law 
to refer any serious case to the gov- 
J ernor. "When he was informed (in an- 
I swer to his inquiry) that he (Paul) was 
o/(the province of) Cilicia, I will hear 
j thee through, (in regular trial,) he said, 
i when also thine accusers are present — so 
i as to hear both sides. These terms 
| are technical, and show the marks of 
! historical verity and accuracy, And 
I he commmanded him to be kept (under 
I guard) in the .pretorium of Herod — in 
j buildings attached to the palace erect- 
ed by Herod the Great, who rebuilt 
Cesarea, and formerly occupied by him 
when he resided there. The palace at 
Cesarea, like the Vatican at Rome, 
probably had a prison attached to it, 
as was the case in ancient times ; 
though it would seem that Paul was 
only kept under guard, and not thrust 
into any common prison. Note. — The 
seizure of Paul by the great Gentile 
power proves to be his protection. He 
is brought now by this wonder-working 
Providence to utter his defense before 
a new dignitary of the same Mistress of 
the World. 

CHAPTER XXIV. 

g 36. Paul's third Defense — before 
Felix, the Roman Governor. Cesa- 
rea. A. D. 59. Ch. 24: 1-21. 

Here we find Paul, for the first time, 
^>ut upon his trial before the represen- 
tative of the great Heathen Empire of 
the world. His accusers are the rep- 
resentatives of the Sanhedrim, or Su- 
preme religious Court of the Jewish 
nation. Thus it appears that the Apos- 



GG8 



THE ACTS OF THE APOSTLES. 



[A. D. 59 



CHAPTER XXIV. 



1 And after a five days b Ananias the high priest d( 



a ch. 21:27. 
6 ch. 23:2, 30, 

35, and25:2. sce nded with the elders, and with a certain orator named 
Tertullus, who informed the governor against Paul. 



tie, and in him the Christian doctrine, 
and Christ Himself who is persecuted 
in His members, are formally rejected 
by the people of the ancient covenant. 
Paul's vocation in Jerusalem is fulfilled. 
Henceforth the history looks toward 
the metropolis of heathendom, and Paul 
is to go forward to fulfill also his work 
at Rome. This trial also gives us some 
insight of the calumnies heaped by the 
Jewish leaders upon the early Chris- 
tians, and the treacherous arts em- 
ployed against them. Yet this our 
Lord had forewarned — that they should 
be brought before governors and kings 
for His name's sake — and He had prom- 
ised that it should be given them in 
that same hour, without studied pre- 
paration, what they ought to speak. 
(Matt. 10 : 19, 20.) Paul's defense is 
calm, out-spoken, and to the point — 
still laboring to convince his country- 
men of his true and honest adherence 
to the covenants, properly under- 
stood; and to the last, like his Master, 
claiming to be a friend and lover of 
his nation. Felix, alas ! is only an- 
other Pilate ; yet Paul is virtually ac- 
quitted, even before him. He is not 
now pleading his cause as in the First 
Defense before the Jewish multitude, 
nor as in the Second Defense before 
the Jewish Sanhedrim, but before the 
Representative of the chief Gentile 
Empire of the world. And under the 
protection of these Gentile laws and 
arms, the great Apostle of the Gentiles 
has the opportunity to preach Christ. 

1. After five days from Paul's ar- 
rival at Cesarea. Lewin gives the chro- 
nology of the days from his arrival 
at Jerusalem to his trial before Felix, 
thus— (8th May, ) Paul arrived at Jeru- , 
salem. (9th,) Pentecost and Presby- { 
tery held, (ch. 21 : 18.) (10th,) Paul | 
goes to the temple with the four Naz- 
arites, (ch. 21 : 26.) (11th,) Second 
day of the Nazarite's week. (12th,) 
Third day. (13th,) Fourth day. (14th,) 



Fifth day, and Paul is apprehended in 
the temple, ch. 21 : 27. (15th,) Before 
the Sanhedrim, ch. 22 : 30; 24:1-10. 
(16th,) The conspiracy against Paul's 
life, ch. 23 : 12, 31. At nine o'clock at 
night Paul is dispatched to Cesarea. 
(17th,) Paul reaches Cesarea, ch. 28:24. 
( 18, 19, 20, 21.) At Cesarea, ch. 24: 1. 
(22d,) Paul before Felix. See also 
vs. 11. We may reckon "the twelve 
days " as above, understanding that 
of the four days "at Cesarea," the 
first was the day of his arrival there, 
and the last the day of his trial ; and 
that the reckoning does not include the 
day of his arrival at Jerusalem. It 
was twelve days (from) since that day. 
T[ Ananias. The chief captain, Lysias, 
had notified to the Sanhedrim that 
Paul's case was referred to the gov- 
ernor, and cited them to appear there, 
with their charges. Accordingly they 
follow it up with a bitter determina- 
tion, and with all haste. The high 
priest Ananias (descended) went down 
(from Jerusalem to Cesarea — the term 
used of going away from Jerusalem,) 
with the elders, (not necessarily all of 
them, but a commission of them for 
the purpose,) "Ananias rankling at 
his heart for the affront he had re- 
ceived in the presence of the Sanhe- 
drim," as "the whited wall" — and with 
the elders representing the Church and 
nation of the Jews. And [with) a certain 
orator (the only instance in Scripture 
in which this word occurs, and mean- 
ing the professional rhetorician, and 
the forensic orator.) named Tertullus — 
(a Latin name diminutive of Tertius : 
and probably, as ch. 24 : 2, he sepa- 
rates himself from this nation.) He was 
a Roman who better understood the 
Roman language, and mode of pleading 
before a Roman court — who (that is, he 
and they, all) informed — laid informa- 
tion (probably by word of mouth) to 
the governor against Paul. This is 
used in a technical sense. The trial, 



A. D. 59.] 



CHAP. XXIV. 



369 



2 And when he was called forth, Terfcullus began to accuse him, 
saying, Seeing that by thee we enjoy great quietness, and that very 
worthy deeds are done unto this nation by thy providence, 

3 We accept it always, and in all places, most noble Felix, with 
all thankfulness. 

4 Notwithstanding, that I be not further tedious unto thee, I pray 
thee that thou wouldest hear us of thy clemency a few 

words. 

5 c For we have found this man a pestilent fellow, and ch L 6^ e i3, 3 and 

a mover of sedition among all the Jews throughout the ^a 0 /^, 11 ' 6 ' 
world, and a ringleader of the sect of the Nazarenes : i*wera:ia,i5. 



however, may have been in Greek, 
which was allowed. 

2. Called forth. He was formally 
cited to appear (from the guard-room) 
as soon as the charge had been laid 
against him before the governor. Ter- 
tullus opened the case, stating formally 
the charges, as follows : He well un- 
derstood what Grotius says — "It is 
one of the rules of rhetoric to secure 
the good will of the judge by praising 
him." This was especially the habit 
of that corrupt time. He adroitly says, 
in praise of Felix, all that could be 
said — viz. that he had put down some 
disturbances of the peace, having even 
assumed the title of " Pacifier of the 
Province." Yet he himself, in some of 
his cruel movements, fanned the flame 
of discord. \ Very worthy deeds — con- 
servative deeds, (such as just referred 
to) becoming to this nation (coming to 
pass) by your provision, (administra- 
tion.) Imperial coins at that time 
bore the title Providentia Cesaris ; the 
Emperors claiming Divine attributes 
and homage. Felix was just exulting 
over the defeat of the Egyptian false 
prophet, who is referred to ch. 21 : 38 
— when Paul was arrested as though 
he might be the same. 

3. We accept it — we recognize it with 
gratitude, not only now, in thy pres- 
ence, but always and in all places. 
Felix, however, was hated by the Jews, 
even so that they sent an accusation to 
Rome against him. \ Most noble. The 
same title that is applied to him by 
Lysias, as we say "your excellency," 
&c. — a title of the office. 

4. Notwithstanding — rather, but that I 



may not hinder thee more, (than is neces- 
sary,) as though he would speak fur- 
ther of the virtues of Felix, only that 
he might intrude upon the public busi- 
ness. IT Hear us — his clients — the 
Jews, whose cause he was pleading. 
1[ Of thy clemency. In accordance with 
thy well known fairness and impartial- 
ity — a few words — lit., concisely. 

5. His first point is, that Paul has 
been found to be (1) A wicked and dan- 
gerous man — a pestilent fellow (Xoc/uog,) 
— a plague — a term common in ha- 
rangues of the time to express a mon- 
ster of wickedness and corruption — 
"man of Belial." (1 Sam. 25:25. 
Greek.) (2) A mover of sedition, by 
exciting disturbance among them — 
one stirring insurrection among all the 
Jews — throughout the world — in all 
the Roman empire. This point was 
skillfully made, as it would be worthy 
of legal notice and action. So, as a 
last resort, the Jews charged our Lord 
before Pilate of being dangerous to 
the throne of Caesar. (3) And a ring- 
leader — a term applied to soldiers in 
the front rank of an army — a foremost 
man — of the sect (heresy, vs. 14,) of the 
Nazarenes — the followers of Jesus of 
Nazareth, so called in contempt among 
the Jews, and known by this name now 
at Jerusalem — as they had the name 
of " Christians" among the Gentiles at 
Antioch, &c, ch. 11 : 26. They seem 
to have early had a separate syna- 
gogue of the Nazarenes. The name no 
where else occurs in the New Testa- 
ment. After the Apostolic history, it 
was a name taken by a class of Juda- 
izing Christians. The word originally 



370 



THE ACTS OF THE APOSTLES. 



[A. D. 59. 



dch. 21:28. q d Who also hat-h gone about to profane the temple: 
« joim is: 3i. wuom we took, and would e have judged according to our 
law. 

/ch. 21:33. 7 *But the chief captain Lysias came upon us, and with 
great violence took him away out of our hands, 

jrch. 23:30. g g Commanding his accusers to come unto thee: by 
examining of whom thyself mayest take knowledge of all 

these things, whereof we accuse him. 

9 And the Jews also assented, saying that these things were so, 

10 Then Paul, after that the governor had beckoned unto him to 



is from a Hebrew term signifying 
Branch, the name by which Christ 
should be called, and which followed 
Him to the cross. Tertullus strove to 
excite the governor's prejudice against 
Paul as a leader of a low class of 
people. 

6. Here is another charge, (4) That 
he had gone about — literally, attempted 
— endeavored — to profane the temple, 
ch. 21 : 28. This would be recognized 
by a Roman governor as a capital 
offense, f Whom we took — seized — laid 
hold upon, (but with a seditious force, 
ch. 21 : 17, 30,) and would have judged 
(wished to judge) according to our law. 
He pretends that they desired to try 
him according to their (Jewish) laAV, 
as the Roman government commonly 
allowed them to do, (John 18:31,) 
and only on such charges as their laws 
recognized. But the fact is, that they 
were seeking only to put him to death, 
without form of law, and were actually 
beating him when he was snatched out 
of their hands, ch. 21 : 31. 

7. But. " Tertullus as impudently 
slanders Paul, and accuses Lysias, as 
he had flattered Felix." T With great 
violence — literally, with much force. 
This is false, for the Jews made 
no struggle when Lysias appeared. 
The speech is skillfully worded so as 
to make a false impression upon the 
governor, complaining that Lysias vio- 
lently interfered with the lawful pro- 
cedure of the Jews, when he interpo- 
sed to save Paul's life till the facts 
should be known, ch. 21 : 31, &c. 
They had power, it would seem, to 
put a stranger to death who profaned 
their temple, (John 18 : 3lJ and to 



scourge Jewish criminals. Matt. 10 : 
17; Acts 5: 48; 2 Cor. 11 : 24. 

8. Commanding, &c. This was tho 
truth, and this was the plain duty of 
the chief captain in every serious case. 
And yet Tertullus seems to refer to it 
by way of complaint, as though they 
could have dispatched the business, 
and should have been left to do so, 
without putting both them and the gov- 
ernor to the trouble of transfer to Co- 
sarea. (This clause, with vs. 7 and 
latter clause of vs. 6, is omitted in 
some recent editions.) Of whom. 
If the preceding passage be left out, 
this would refer to Paul, though it 
seems scarcely probable that the speak- 
er would think of Paul's being put to 
the torture for examination, as was un- 
lawful in case of a Roman citizen. It 
is most natural to refer it to Lysias ; 
and the governor seems so to have un- 
derstood it, inasmuch as he actually 
postponed the case till Lysias should 
come, see vs. 22. 

9. Assented. They indorsed the 
charges — "confirmed this speech of 
their heathen mouthpiece." The same 
word is used of the Jews' conspiracy, 
ch. 23 : 20, and of their conspiracy 
with Judas in the case of our Lord, 
Luke 22 : 5 ; also John 9 : 12, where it 
is rendered " covenanted''' and " agreed," 
Some read the Greek text differently 
here, and adopt a word meaning they 
joined in assailing him. 

10. Then Paul ansivered, the governor 
having nodded to him to speak. Here 
Paul begins this Third Defense. Now 
he is to plead his cause in quick suc- 
cession before three very different and 
representative characters. This Felix 



A. D. 59.] 



CHAP. XXIV. 



371 



speak, answered, Forasmuch as I know that thou hast been of many 
years a judge unto this nation, I do the more cheerfully answer for 
myself : 

11 Because that thou mayest understand, that there are 

yet but twelve days since I went up to Jerusalem h for to %Z%u : i6. 
worship. 

12 1 And they neither found me in the temple disputing | 8 c . h i 7 f : 8 ' and 
with any man, neither raising up the people, neither in 

the synagogues, nor in the city. 



is the sensualist, who, of course, has 
no sympathy with Paul's doctrines. 
Festus is the crafty politician who 
cares for no such kingdom but that 
which is meat and drink. And Agrip- 
pa is the polite formalist, and official 
guardian of religion. But though in 
various attitudes of unbelief, they unite 
in rejecting the Gospel of Christ. *[[ / 
know. Paul confines himself to the 
known facts, and refers not to Felix's 
character, but to his term of adminis- 
tration, since [from) many years — from 
six to ten year3 ; and, therefore, well 
versed in Jewish affairs. This was at 
such a turbulent pei-iod a compara- 
tively long administration, and gave 
proof of some talent. ^[ A judge. The 
governor had the power of life or death. 
\ The more cheerfully — hopefully — with 
more confidence in the result. \ An- 
swer — defend ( make defense, ) the 
things concerning mysef. Paul has 
confidence, as he intimates, on two 
grounds. (1) The experience of Felix 
in the government. (2) The shortness 
of his own stay in Jerusalem, so that 
his conduct for that brief period could 
be readily sifted, and during so short 
a time — only five or six days until he 
was arrested — it was impossible for 
him to stir up any sedition, as was 
charged. (See vs. 1, and notes.) 

11. Because — literally, thou being able 
to know — and this is mentioned as an- 
other ground of the Apostle's con- 
fidence, that Felix would readily know 
that Paul had arrived at Jerusalem 
only twelve days before, (see vs. 1, 
notes, ) which Lewin thinks must, refer 
to the day of Pentecost, since Felix, 
however great his experience, could 
have had no means of knowing when 



Paul actually arrived, but only on what 
day was the feast. But he could as- 
certain on inquiry when Paul arrived. 
^[ For to worship. He gives three rea- 
sons for his coming to Jerusalem, (1) 
to keep the feast; (2) to bring alms, 
vs. 17; (3) to make oblations. One 
who went up to Jerusalem to worship 
in the temple, would scarcely have 
been found profaning it. Though he 
had abandoned Judaism as "a law of 
commandments contained in ordinan- 
ces," he had the true, spiritual idea 
of that ancient system, and as such he 
honored it, and could worship in the 
use of those observances. He could 
keep the Pentecost as a Christian Pen- 
tecost, just as he could keep the Jewish 
Sabbath in the spirit of the new econ- 
my. So far was he from profaning the 
temple and the religion of his fathers, 
that he came up hither to worship. He 
stoutly opposed any compulsory keep- 
ing of the Jewish ritual, (Gal. 4 : 9-11 ; 
Col. 2:16,) but he also claimed the 
Christian freedom to keep the feasts or 
j not, (Rom. 14 : 6, ) if only in their high 
spiritual use, as they were always in- 
tended by God, and always kept by the 
true Israel. 

12. Paul now vindicates himself a3 
to his conduct, during this brief time. 
He challenges any proof of his at- 
tempting to raise a tumult, as charged 
in vs. 5. He was not found even dis- 
cussing questions in the temple, as he 
might lawfully have done, but quietly 
worshiping there, nor making an in- 
surrection of the people, (the mob.) as 
was charged — neither in the synagogues, 
nor through the city, (in the streets.) 
The time was too brief for this, if he 
had chosen to attempt it, and they had 



372 



THE ACTS OF THE APOSTLES. 



[A. D. 59 



13 Neither can they prove the things whereof they now accuse 



me. 



k See Amos I 
11. 

ch. 9:2. 
I 2 Tim. 1 : 3, 
mch. 26:22, 
28 : 23. 



1: 14 But this I confess unto thee, that after k the way 
which they call heresy, so worship I the *God of my 
and fathers, believing all things which are written in m the law 
and in the prophets : 

15 And n have hope toward God, which they themselves 
o°ban. 12:2. a lso allow, 0 that there shall be a resurrection of the dead, 

John 5: 28, 29. fofa Q f ^ j ugt un j ust- 



not found him so doing. Thus he dis- 
proves their charge, vs. 5, that he was 
a (loL/xog) pest, and seditious fellow. 

13. Now he more formally and posi- 
tively adds to his denial the open chal- 
lenge, and calls for proof. % Prove — 
litemlly, neither are they able to present 
me, (technical term still used in courts, 
to find a bill ox presentment against me,) 
concerning the things of which they 
accuse me. 

14. But. lie proceeds now to answer 
their second charge — that besides being 
a public nuisance and a dangerous, mis- 
chief-making man, he was a ringleader 
of this low, vile "sect" of the Naza- 
renes. This he admits and vindicates — 
so far, at least, as belonging to them 
is concerned. If This I con fess to thee — 
concealing nothing that is true in the 
accusation — that after (according to) 
the way (called also "this way," ch. 22 : 
4; "that way," ch. 19: 9, 23, meaning 
the Christian way of belief, worship, 
&c.) which they call (alpeaic) a sect, 
(schism, the same term as is used in 
their charge, vs. 5, "sect of the Naza- 
renes," so also ch. 26 : 5,) so ivorship 
I (according to this way and sect, as 
they charge,) the God of my fathers, 
(not by any means introducing any 
strange God as they alleged, nor desert- 
ing the God and religion of my fathers, 
but on the contrary,) believing all things 
which are written in the law and in the 
prophets. He claims that he is so far 
from being a heretic or schismatic, that 
he adheres faithfully to the Avorship of 
his fathers' God, and receives in full 
faith all the Old Testament Scriptures. 
He claims that he has taken the true 
spiritual idea of the Old Testament | 
doctrine and worship, as it was given ; 



i by God — and that the New Testament 
' system is the substance of which the 
Old Testament was but the shadow. 
This was the position taken by Stephen, 
ch. 7. This was a fit plea before 
Felix, as the Roman law allowed all 
men to worship the gods of their own 
nation. 

15. And have hope toward [tinio) God. 
This he refers to in his defense before the 
Sanhedrim, ch. 23: 6. He claims that 
he not only worships the same God and 
receives the same sacred Scriptures, 
but that he entertains the same hope 
as they — "the hope of the promise 
made of God unto our fathers." (ch. 
j 26 : 6-8,) the hope of a risen Messiah 
which, as he contended, was the vital 
doctrine of Christianity, and for which, 
therefore, he was brought to trial — 
| "the hope and resurrection of the 
dead," (ch. 23: 6; 28: 20,) as it was 
illustrated and proved in the case of 
Jesus Christ, ch. 4 : 2, notes,) and 
which was held by "the straitest sect 
of their religion." the Pharisees, of 
which he was one, by birth and life, 
(ch. 23 : 6 ; 26 : 5. ) The national hope 
of a Messiah did, therefore, involve 
the "hope of a general resurrection," 
because Jesus had been proved to be 
the Messiah whom they hoped for, by 
His resurrection, and that resurrection 
too was the pledge and proof of the 
general resurrection. Thus is realized 
the hope of a Restorer, a Redeemer 
from death ; and thus we are begotten 
again unto a lively hope by His resur- 
rection, (1 Pet. 1:3,) Therefore this 
was the vital fact of Christianity, which 
the Apostles were raised up to bear 
witness of; and since a majority of the 
nation (the Pharisees.) admitted the 



A. D. 59.] 



CHAP. XXIV. 



373 



16 And p herein do I exercise myself, to have always a * < ** 86 *% 
conscience void of offence toward God, and toward men. 

17 Now after many years q I came to bring alms to my f*' 2 "i6 9 ' 3< 
nation, and offerings. fo^r/filf" 

18 r Whereupon certain Jews from Asia found me puri- r^liiae, 2; 
fied in the temple, neither with multitude, nor with tumult. aiKl26:12 - 



doctrine of a resurrection, they could 
not reasonably reject it as instanced in 
the fact of Christ rising from the dead. 
Properly understood, the Mosaic system 
taught the doctrine of a resurrection 
in the great idea of a Messiah suffer- 
ing to death, yet living and conquer- 
ing — shedding His blood and officiating 
to present it before God — as Paul shows 
in his Epistle to the Hebrews, (9 : 24-28 
and 10 : 12,) on the basis of which the 
faithful of Old Testament times looked 
for a Canaan above, (ch. 11,) into which | 
Christ as the true Joshua should lead 
His people — " the rest (keeping of Sab- 
baths) that remaineth for the people 
of God," ch. 4: 1-9. This resurrection 
is of the dead, (bodies,) both of the just 
and unjust — not, as some did then and 
since allege, confined to the just — nor 
so as to allow the idea of any annihila- 
tion of the wicked, but including the 
resurrection of both, which involves, 
also, a state of retribution. 

16. Herein. In this, including the 
aforesaid confession — do I strive—the 
term is used of habitual practice, such 
as training the body by gymnastic ex- 
ercises. (Some editions add nat, also — 
I, as well as they.) \ Strive — a term 
peculiarly appropriate in allusion to 
the athletic exercises at the Grecian 
games, as 1 Cor. 9 : 27 — A blameless 
conscience to have toward God and to- 
ward men, always — as he says, ch. 23 : 
1, " I have lived in all good conscience 
toward God until this day" — that is, 
herein — conscientious in this profes- 
sion of his fathers' hope and covenants, 
acting up to this adherence, with the 
earnest, constant aim to maintain a 
good conscience in regard to the reli- 
gion of his fathers. 

17, 18. After — lit., in the course of 
further years. Here he goes back again 
to the charge in vs. 6, that he had 
profaned the temple ; and in order to 

32 



narrate the circumstances of his unjust 
arrest — that whereas, as he had just 
declared, he was not found discussing 
questions in the temple, so he was found 
purified in the temple, neither with multi- 
tude nor with tumult. ^ After many 
years — lit., more' years — (several) — the 
interval between his visits to Jerusa- 
lem. The previous visit, A. D. 51, 
had been four or five years before, 
(ch. 18 : 22.) It was now A. D. 59, 
and so he had been these years absent. 
This absence, however, had been not 
from disregard to his nation, but the 
contrary. He had been on a (mis- 
sionary and) collecting tour for his 
people, and as the result of this he 
came again, after such an absence, to 
Jerusalem, with the alms which he had 
raised. ^] I came to bring — lit., / toas 
present, about to make. Luke makes 
no mention of these collections in this 
history. But the epistles which Paul 
wrote to the different Churches during 
the time covered by Luke's history 
make frequent and particular mention 
of these contributions from the Chris- 
tians in Macedonia and Achaia. Rom. 
15 : 25, &c; 1 Cor. 16 : 3, 4; 2 Cor. 
chs. 8, 9 ; 20 : 4. Eveo before their 
great missionary commission from the 
Church at Antioch, Paul and Barnabas 
were charged by them with alms for 
the poor saints at Jerusalem. James, 
Peter, and John, " the pillars" at Jeru- 
salem, charged them not to forget the 
same charitable collections, as they 
gave them the right hand of fellowship 
to go to the heathen. Gal. 2 : 10. 
Here, by the way, his relation to the 
Gentiles was justified, as not implying 
any alienation from his own people, 
for he was all the while caring for 
them. ^ And offerings. The term im- 
plies ritual offerings in the temple, 
and the reference is to the expenses 
which he undertook for the Nazarites, 



374 



THE ACTS OF THE APOSTLES. 



[A. D. 59. 



s nh. 23 : 30, and 
25 : 16. 



19 8 Who ought to have been here before thee, and 
object, if they had aught against me. 
20 Or else let these same here say, if they have found any evil- 
doing in me, while I stood before the council, 

21 Except it be for this one voice that I cried standing 
a^2of :? '* sa among them, 4 Touching the resurrection of the dead I am 
called in question by you this day. 



at the suggestion of the brethren in 
Jerusalem, (ch. 21:23,26.) This he 
did for the very purpose of obviating 
any such charge of deserting the reli- 
gion of his fathers. It is supposed by 
some that he bore these expenses out 
of the fnuds collected for poor Jews in 
Jerusalem, as these were indeed of the 
number, and were recommended to 
him by the brethren there for this very 
service. Therefore these contributions 
which he presented showed his love 
for his nation, and his interest in the 
temple, and would disprove the charge 
of profaning the temple and stirring up 
seditions among the people. ^ Where- 
upon — rather, In which — in the per- 
formance of which alms and offerings, 
certain Jews from Asia — foreign Ephe- 
sian Jews, (ch. 21 : 27.) This clause 
is emphatic — as much as to say stran- 
gers and private men. known only as 
Asiatic Jews — not officers nor those 
who are here, but persons who are ab- 
sent, vs. 19, found me in the temple — 
not disputing, nor raising an insur- 
rection of the people, as was charged, 
(see vs. 12,) but purified in the temple — 
undergoing the rites of purification, 
which belonged to his engagements 
there with the Nazarites. He was ar- 
rested, therefore, in the very act of per- 
forming the rites of the temple — was 
even charged with profaning the tem- 
ple, and deserting his fathers' religion 
Avhile he was actually engaged in the 
temple service — and so far from raising 
insurrection among the people, was 
thus worshiping neither with multitude 
nor with tumult. 

19. Who ought — rather, who must. 
As the Roman law required that in 
every trial the prisoner should have 
his accusers face to face, it was neces- 
sary that his accusers should have been 
present as witnesses against him, if he 



was to be fairly tried. But they had 
not been brought. The Sanhedrim 
were aware that if they were examin- 
ed, it would appear that not Paul, but 
these men, originated the disturbance. 
^ Object — literally, accuse. The law 
required them to be present as his ac- 
cusers. 

20. Or — waiving this legal require- 
ment — let these themselves — who are here 
present, and have undertaken the pros- 
ecution — Ananias and the elders — as 
much as to say, " I challenge even these 
who are fiercely persecuting me, and who 
appear here against me, instead of 
the lawful witnesses" — if they found any 
(or, what) wrong in me, standing (as 
I stood) before the council. They would 
readily remember that Lysias declared 
in his favor, that 4i when he brought 
him forth into their council, he per- 
ceived that nothing worthy of death 
or of bonds had been laid to his charge," 
ch. 23 : 28, 29. f Evil doing. _ This 
term is rendered "matter of wrong,'''' 
ch. 18 : 14, and refers to a legal offense. 
No charge had been formally made, 
much less proved, before their own 
court. 

21. Except [other than) concerning this 
one voice (tyovrjg) (expression) which I 
cried, standing (as I stood) among them — 
the Sanhedrim — touching (concern- 
ing) the resurrection, &c. This was the 
declaration of Paul before the Sanhe- 
drim which raised the great excite- 
ment, compelling Lysias to interfere 
and rescue Paul out of their hands, 
ch. 23 : 6-8. And this it was that 

I Lysias declared to be a question of 
their law, ch. 23 : 29, and Felix would 
I doubtless regard it in the same light 
I and as no " evil doing," (ddiK.n/Lia.) Here 
I again he repeats before the Jewish lcad- 
ers his profession of that vital doctrine 
; which was illustrated in case of the 



A. D. 59.] 



CHAP. XXIV. 



375 



22 And when Felix heard these things, having more perfect 
knowledge of that way, he deferred them, and said, When 

u Lysias the chief captain shall come down, I will know u vs- r- 
the uttermost of your matter. 

23 And he commanded a centurion to keep Paul, and to 

let him have liberty, and x that he should forbid none of : 3 - and 
his acquaintance to minister or come unto him. 

24 And after certain days, when Felix came with his wife Drusilla, 
which was a Jewess, he sent for Paul, and heard him concerning the 
faith in Christ. 



Messiah, a foundation-fact of Christi- 
anity, at the same time proving Christ's 
Messiahship, and sealing Christianity 
as Divine; so that the whole Christian 
system was involved in this doctrine of 
the resurrection. 

22. And Felix having heard these 
things, (when he should have at once 
given judgment in Paul's favor, as no 
witnesses wei*e present against him,) 
knoioing more (very) accurately the things 
in regard to the way, (viz. the Chris- 
tian sj'stem, so far, at least, as con- 
cerned its relations to Judaism, yet as 
Paul had referred to what had passed 
before Lysias,) he put them off, not ven- 
turing to act in direct opposition to the 
Sanhedrim, like another Pilate. He 
was convinced of Paul's innocence, 
and put them off — a technical term, 
meaning he deferred sentence — as much 
as to say that they had failed to make 
out their case against Paul. Felix had 
been governor during six years, and 
Christianity was preached there at Ce- 
sarea by Philip, was embraced by the 
centurion and others, and his own wife 
Avas a Jewess, so that he would naturally 
know much of the Christian system, in 
respect to Judaism. He resorted to 
the ignoble plan of postponing the case, 
and says to them, when Lysias the 
chief captain shall come down (from 
Jerusalem,) / will adjudge your mat- 
ters — give a final decision. Whether 
Lysias came, or what means, if any, were 
taken to get his testimony, is not here 
mentioned by Luke ; but as they had 
referred the governor to him (vs. 8,) 
he makes this a pretext for delay. Be- 
sides, we have afterwards some fur- 
ther insight into this postponement, 



I when we find that he hoped to receive 

I from Paul a bribe, (vs. 26.) 

| 23. He commanded also the centurion, 
(who had charge of him, ch. 23:32,) 
that Paul be kept (in custody, ) and have 
indulgence, (so far as would consist with 
safety. ) He seems to have been in what 
was termed "military custody," in 
which case the prisoner was bound by 
a long, light chain to his left arm, the 
other end of which was fastened to the 
officer. ^ And that he should forbid, &c. 
This was the kind of free indulgence 
he was to have, and not to be treated 
as a criminal, for his case was unde- 
cided, and the clear presumption was 
also in his favor. This allowance granted 
to him of seeing his friends, may have 
been connected with the hope of ob- 
taining a bribe from them. ^ Of his 
friends — literally, of his own, (people,) 
that is, the believers, (ch. 4 : 23. See 
10 : 1, 24, 44,) and his fellow travelers 
and near friends, ch. 20 : 4 ; 21 : 12, 
&c. as Philip, Luke, &c. \To minister — 
wait upon him — do him service, supply 
his wants, or come unto him — visit him. 
Thus Paul was able to propagate the 
Gospel. 

24. And after some (certain) days, 
(not long,) Felix having come, (perhaps 
having lately arrived with this woman, 
or coming to the palace of Herod, where 
he was about to give audience to Paul,) 
ch. 23 : 35, with Drusilla his wife. This 
Felix had been thrice married and to 
persons of royal birth, twice to one of 
the same name, one of whom was this 
Jeivess, a daughter of Herod Agrippa 
the elder, ch. 12 : 23, and sister to this 
Agrippa II. She was remarkable for 
her beauty, and had been betrothed at 



376 



THE ACTS OF THE APOSTLES. 



[A. D. 59. 



25 And as he reasoned of righteousness, temperance, and judgment 
to come, Felix trembled, and answered, Go thy way for this time ; 
when I have a convenient season, I will call for thee. 



six years of age to Epiphanes, son of 
Antiochus, who refused to become a 
Jew as he had contracted, and she was 
married to Azizus, king of the Emes- 
senes. But Felix, by the aid of a 
magician, induced her to leave her 
husband, and took her to wife. She 
and her son perished in an eruption of 
Vesuvius, A. D. 79. The other Drusilla 
whom Felix married was a grand- 
daughter of Antony and Cleopatra. 
T[ Being a Jewess. An affecting specimen 
of the Jewish degradation is here before 
the eyes of Paul. She is mentioned 
as if to account for the interview. It 
would seem as if Drusilla had expressed 
some interest in hearing this Jew, about 
whom there had been so much stir. 
^[ Sent for Paul — to be brought from 
his confinement to the apartment where 
lie was to hear him — and heard him. 
Paul embraced this opportunity to 
expound the Christian faith, aud Felix 
heard him — perhaps invited him to ex- 
plain the outlines of the Gospel system, 
which had provoked so much discussion. 
IT In Christ. The faith which had Christ 
for its object and basis, and which held 
to Jesus as the promised Messiah and 
the only foundation of hope, and pat- 
tern of conduct. This seems to have 
been a private hearing, not connected 
immediately with the trial. It was, 
doubtless, given him what to speak. 

25. The free scope which Paul took 
in his discourse appears from the top- 
ics here noted. The preacher was 
fearless, and it was the governor who 
quailed before the prisoner of Christ. 
^ And as he discoursed (of ) concerning 
righteousness — {rectitude) — directing his 
exposition of the Christian faith to 
these leading Christian virtues, and 
thus giving it a practical application. 
Felix is said by Tacitus t:> have con- 
sidered that he might commit all crimes 
with impunity. This moment there 
sat by his side the subject and witness 
of his unblushing wickedness. Tem- 
perance. The term means self-com- 
mand in all things — not in the single 



| sense of moderation in food and absti- 
j nence from intoxicating drink, but of 
i self-mastery in all the passions, with the 
| special sense of chastity ; yet also in- 
| eluding "drunkenness, revelings, and 
I such like." (Gal. 5: 21.) We know 
! not how Paul discoui-sed on these top- 
I ics. But we can readily see that any 
treatment of these items as among the 
high Christian virtues, must have come 
with overwhelming power upon this 
distinguished profligate. It would seem 
that Paul exposed the sins of which 
Felix was so notoriously guilty, not by 
personal and severe denunciation, but 
by a faithful exhibition of the Chris- 
tian virtues, leaving the sensualist to 
see himself reversed in the bright mir- 
ror of the Christian faith. If Judgment 
to come — literally, the judgment that is 
about to be — that shall so surpass all 
proud tribunals of men, and that shall 
judge all judges, and potentates, and 
that with most unerring rectitude, as- 
signing to them their everlasting re- 
wards. Paul brought forward this 
doctrine, also, in his exposition of the 
Christian faith at Athens, and was 
dismissed by them as he came to dis- 
course upon the general resurrection, 
(ch. 17:31.) This is a fundamental 
doctrine of the Christian faith. If Trem- 
bled — lit., becoming very fearful. Nothing 
is said of Drusilla's emotions, but Fe- 
lix was deeply moved. % For this time 
— literally, as to the now — for the pres- 
ent— depart. He merely dismissed Paul, 
neither taking personal offense at him- - 
so reasonably and sincerely did the 
great preacher expound the truth — nor 
receiving the Gospel from him. He 
seems here to have arrested the dis- 
course which we suppose had already 
set forth these virtues as the fruits of 
the Spirit, and which would have 
brought forward to the troubled con- 
science the free offers of salvation by 
Jesus Christ, the Saviour as well as the 
Judge, exalted to give repentance to 
Israel, and remission of sins. T[ When 
— literally, but having found an oppor- 



A. D, 59.] 



CHAP. XXIV. 



377 



26 He hoped also that y money should have been given y Ex - 23:8 
him of Paul, that he might loose him : wherefore he sent 

for him the oftener, and communed with him. 

27 But after two years Porcius Festus came into Felix' 
room : and Felix, z willing to shew the Jews a pleasure, 
left Paul bound. 



z Ex. 23 ; 2. 
ch. 12:3, and 
25:9-14. 



tunity — a favorable season — I will send 
for thee, back again. Observe. — 
(1) "This very time should have been 
the convenient season " — Bengel. (2) 
He positively dismissed the subject for 
the present, but promised attention to 
it at some future favoring opportunity. 
(3) Though he often saw Paul after- 
wards, (vs. 26,) there is no evidence 
that he ever found a convenient season 
to attend to the Gospel. 

26. He hoped — lit , at the same time 
also hoping. This is immediately con- 
nected with the foregoing verse, and 
opens to view what was really the 
strange conflict in the mind of this 
princely sensualist. While he was 
stirred to the very soul by the Apos- 
tle's discourse, so as to bid him begone, 
he promised to recall him, and he was 
at the same time hoping that money (pi. 
moneys) would have been given him. 
This was strictly forbidden by the Ju- 
lian law of the Romans, (Digl. 47 : 11, 
7,) yet it was practiced, and became 
the habit in the time of Festus' suc- 
cessor, Albinus, so that no criminals 
remained in prison under him except 
such as offered no sufficient bribes. 
(Jos. B. J. ii. 14, 1.) Paul, however, 
offered no such consideration — and his 
example in this respect was pleaded by 
Tertullian with those Christians who 
sought to purchase escape from perse- 
cution in the third century. Felix 
may have had an eye to the funds 
which Paul alludes to, vs. 17 ; and he 
had also influential friends at Cesarea, 
who might have been thought likely to 
contribute for his release. .Note. — (1 ) 
Felix, like Judas, was impelled by the 
lowest avarice to resist all his convic- 
tions of right. (2) How one may carry 
on his cherished crimes while deep con- 
viction of sin is struggling in his bosom. 
(3) It is not conviction that is saving, 
but Christ, to whom it ought to lead. 
32* 



^ Wherefore. Felix sent for Paul often 
after this, but moved by the hope of sor- 
did gain and not by the hope of salva- 
tion, he cared not to inquire further into 
the hope. He even sent for the minister 
of Christ who had preached righteous- 
ness to the oppressor, chastity to the 
adulterer, and a coming judgment to 
the unjust judge, and sent for him the 
more frequently, (on this account,) and 
j communed with him — talked with him 
j in free, familiar intercourse — carrying 
| on his deceit and putting himself even 
under the sound of the Gospel which 
Paul must have preached to him, in 
the base hope of getting a wicked bribe. 
So deep is the depravity of the heart. 
Felix " sent for Paul " as if he had " a 
convenient season," and according to 
the promise he had made. And prob- 
ably he gave Paul to understand that 
he would willingly hear him further. 
But he seemed never to have found 
room for the Gospel in his heart, nor 
any opportunity any better than the 
first for giving earnest attention to the 
truth of God. "Thus the wretched 
Felix neglected to secure the treasure 
of the Gospel." — Bengel. 

27. After two years — literally, a peri- 
od of two years having been fulfilled, since 
Paul's imprisonment at Cesarea — Fe- 
lix received (from Nero) a successor, 
Porcius Festus. It appears most prob- 
able, according to the latest researches 
of Wieseler, Winer, &c, that this 
change took place A. D. 60. This was 
a trying dispensation to Paul, keeping 
him from going forward to his mission- 
ary work ; yet, as he was not kept in 
close confinement, he was able doubt- 
less to superintend the Churches by 
correspondence and oral messages, as 
he did during his imprisonment at 
Pome. And thus it was wisely order- 
ed tknt important work should first be 
done for the greater establishment of 



378 



THE ACTS OF THE APOSTLES. 



[A. D. 60. 



CHAPTER XXV. 

1 Now when Festus was come into the province, after three days 

he ascended from Cesarea to Jerusalem. 
umm. 2 a Then the high priest and the chief of the Jews 

informed him against Paul, and besought him, 



the Churches in Asia Minor and Greece, 
before he should go to Rome. The 
reason given for the conduct of Felix, in 
so unrighteously keeping him in custo- 
dy when nothing could be proved against 
him, is that he was willing to lay up fa- 
vors with the Jeics, and therefore left. Paul 
bound. Light is thrown upon this brief 
record by the fact that the Jews were 
much exasperated at his avarice and 
cruelty, (he having lately ordered a 
massacre of the Jews in the streets of 
Cesarea,) and they were making com- 
plaints of him at Rome ; and he hoped 
by this measure toward Paul to curry 
favor with them, so as to gain them 
over to his interest. He did not suc- 
ceed in this wicked scheme. His ac- 
cusers followed him to Rome, and he 
escaped condemnation only through the 
intercession of his brother Pallas, who 
was a friend of Nero, but who was after- 
wards put to death by that bloody em- 
peror, "for that he held avast treasure 
in a long old age." — Tacit, Ann. L. 14. 
Thus the lust of gain in Nero led to 
the death of Felix's brother and advo- 
cate, and perhaps also of Felix him- 
self, as the lust of gain had led to 
Paul's unjust confinement. We re- 
member also, that it was to show the 
Jews a pleasure that Pilate delivered 
the Lord Jesus into the hands of the 
Jews. Felix does not give Paul over 
to death, because " the lion can go no 
further than the chain." Paul has not 
yet to die, but he has yet to suffer for 
Christ's sake, as he was forewarned at 
the beginning. 

CHAPTER XXV. 

$37. Paul's fourth Defense — viz. 
before Festus, and accused by 
the Sanhedrim. Cesarea. A. D. 60. 
Ch. 25:1. 

The Apostle — a prisoner for Christ 
— has now been two long years unjustly 
31 



deprived of his liberty ; and as if 
to prove in his case the persistent 
hatred and bitterness of the Jewish 
people, he is now to hear the same 
charges repeated against him, with all 
the fresh malice of the first accusation. 
This new governor died in about two 
years. He was active and efficient in 
suppressing insurrections, and bore a 
good character for a mild and just ad- 
ministration, quite superior to that of 
Felix. But he was a crafty politician, 
vs. 19, vacillating, like Pilate, be- 
tween the requirements of the Roman 
law and the demands of the Jews. 

1. Festus then having come to the 
province. Judea was not, strictly speak- 
ing, a province of itself, but was at- 
tached to the province of Syria as a 
procuratorship. Yet it was also called 
a province, as the governor was, prac- 
tically, almost independent of Syria. 
See vs. 13. ^ After three days. Fes- 
tus at once pays the Jews the courtesy 
to go up to Jerusalem, the capital, 
and of course his first business is to 
have an interview with the high priest. 

2, 3. This arrival of Festus, the 
new governor, at Jerusalem, was im- 
proved by the leaders of the Jews for 
nothing so much as to urge forward their 
malicious accusation against Paul, vs. 
15. The high priest was not now that 
Ananias whom Paul had rebuked, (ch. 
23 : 3,) but one named Ismael, son of 
Fabi, who had been put forward by 
Agrippa, while Ananias retained much 
influence and authority until his death. 
In vs. 15 Festus speaks of the accu- 
sers as " chief priests and elders," here 
spoken of as the chief (men) of the Jews, 
who informed (tabled charges, as ch. 
24: 1,) against Paul, and besought him. 
The term denotes calling to one's aid — 
then to beseech, and the tense of the 
verb implies that it was done with im- 
portunity. And not only this, but they 
deiired (for themselves) favor against 



A. D. 60.] 



CHAP. XXV. 



379 



3 And desired favour against him, that he would send 
for him to Jerusalem, b laying wait in the way to kill him. 6ch 

4 But Festus answered, that Paul should be kept at 
Cesarea, and that he himself would depart shortly thither. 

5 Let them therefore, said he, which among you are 
able, go down with me, and accuse this man, c if there be 
any wickedness in him. 

G And when he had tarried among them || more than J*J 
ten days, he went down unto Cesarea ; and the next day ™ r ti 
sitting on the judgment seat commanded Paul to be brought. 



him — made interest and solicited this 
as a special favor to them— that he tcould 
(at once while he was there) send for 
him to Jerusalem, they making an am- j 
bush to kill him by the tcay. They 
were even arranging all the plans for 
the ambush, or " lying in wait" of as- 
sassins, which they had failed in be- 
fore, ch. 23:16. Festus knew noth- 
ing of this, at first, as we suppose, but 
Luke knew of it. We find from vs. 
15 that they first of all applied to him 
to have a verdict given against Paul, 
without further trial. This was direct- 
ly in the face of the Jewish law as 
well as of the Roman, and serves to 
show the corruption and degradation 
which the people had reached. 

4. But Festus answered that Paul is I 
kepi (in custody) at Cesarea (not '■'■should 
be kept,'''') and that he himself would 
shortly depart (thither.) He stated the 
fact well known to them, that Paul was 
at Cesarea, in custody for trial, and he 
made his own speedy return thither a 
reason for not complying with their | 
demand. Thus understood, this reply 
of his has not the haughty tone and 
positive air given by our version, and 
falls in more with the smooth, concil- 
iatory tact of Festus. He may have I 
meant them to understand that Paul 
was in safe keeping there, and would 
not escape ; and was there, whither, 
as they knew, he had ah'eady been sent 
by the chief captain, according to law, 
for the govei-nor's decision. 

5. He proposes to them, therefore, 
to have Paul's accusers go down with i 
himself, and proceed to the trial. In \ 
vs. 16 he tells Agrippathat he insisted j 
on the requirement of the K-oman law i 



to this effect. It would appear, how- 
ever, that though this may have been 
in mind, he spoke to the Jews in quite 
j a different tone. *j[ Able. This term, 
which commonly means "able," may 
here mean empowered, authorized, dele- 
gated for the purpose ; or it may mean, 
more generally, leading men — the most 
distinguished members of the supreme 
council. See vs. 2. It does not mean 
such as were able to go down, for it 
was not a matter of convenience or 
option, as it was required by law. 
Lit., The chief men among you, he says, 
going down together, if there is any thing 
in (the case of ) this man, let them accuse 
him — some understand, " those compe- 
I tent to undertake the task of accusers." 
I The word for "wickedness" is only 
implied, and not found in the original. 

6. More than ten days The margin 
reads, not more than eight or ten days ; 
which is judged by latest critics to be 
the true reading And as this was the 
whole time of Festus' stay in Jerusa- 
| lem, he " returned shortly," as he said 
vs. 4. According to the received text, 
it would seem to be meant that he did 
not return "shortly," as he promised. 
^ The next day. Lit., Going down to 
I Cesarea, on the morrow. ^ Silting upon 
the judgment seat, he ordered Paul to be 
brought (into court.) The promptness 
of this proceeding was required by the 
promise he had given to the Jews, who 
seem to have gone down with him, vs. 
5. Festus, on the one hand, was bound 
to execute the law in case of a Reman 
i citizen ; and on the other hand he had 
j the Jews to conciliate, who were evU 
j dently so much embittered against the 
i prisonex-, and who might foment fresh 



880 



THE ACTS OF THE APOSTLES. 



[A. D. 60. 



<ZMark 15: 3. 
Luke 23 : 2-10. 
ch. 24: 5-13. 



e ch. 6:13. and 
24:12, and 28: 
17. 



/ch. 24: 27. 
g vs. 20 



7 And when he was come, the Jews which came down 
from Jerusalem stood round about, d and laid many and 
grievous complaints against Paul, which they could not 
prove. 

8 While he answered for himself, e Neither against the 
law of the Jews, neither against the temple, nor yet against 
Caesar, have I offended any thing at all. 

9 But Festus, f willing to do the Jews a pleasure, 
answered Paul, and said, g Wilt thou go up to Jerusalem, 
and there be judged of these things before me ? 



disturbances to unsettle or perplex his 
administration. 

7. And when he (Paul) was come, 
(from the prison to the judgment hall,) 
the Jews who had come down from Jeru- 
salem (to Cesarea) stood round about, 
(Paul) bringing many and grave charges 
against Paul, which they were not able to 
prove. They seem to have had no ora- 
tor or advocate (as Tertullus) at this 
time. The charges were the same as 
before Felix — viz. Heresy, in being a 
Nazarene and preventing others from 
keeping the law, (ch. 24 : 5, 6, 12 ;) 
profanation cf the temple, and treason. 
See vs. 8. This last may have been a 
misrepresentation of his doctrine about 
obedience to Christ, (vs. 19,) as was al- 
leged by the Jews also in case of Christ 
before Pilate, John 19 : 12. And 
their success with Pilate in this polit- 
ical charge when all others failed, may 
have led them to resort to the same in 
case of Paul. Or it may have been 
the charge of turbulence and sedition, 
stirring up the people and breaking 
the peace in violation of the laws of 
Ctesar. See ch. 17 : 7 ; 18 : 13. 

8. Each of these charges wa9 re- 
cognized by the Roman law, but as 
presented by the accusers they were 
frivolous, and amounted to nothing 
at utmost but to matters of doc- 
trine about the resurrection of Jesus, 
which were not cognizable by the Ro- 
man law, as Festus decided, vs. 19. 
Paul, moreover, made out his defense 
most triumphantly — taking the charges 
one by one, and denying each and all 
of them. 

9. This triumphant vindication of 
Paul ought to have settled the case. 



But "the Jews spake against it," as 
Paul himself tells us, (ch. 28,) and Fes- 
tus was swayed by their clamor to 
vacillate, as Pilate was. They claimed 
that as he was charged with offenses 
recognized by their law, he ought to 
be tried by their tribunal, (the San- 
hedrim at Jerusalem,) and perhaps 
cited the edict of Julius Caesar, " If 
at any time thereafter there should 
arise any question touching the Jew- 
ish law, the matter should be tried be- 
fore Hyrcanus and his heirs," that is, 
before the high priest, for the time, 
and the Sanhedrim. — Jos. Ant. xiv. 
10, 2. ^ But Festus, says Luke, willing 
to do the Jews a pleasure — the same 
phrase is used of Felix, (except "fa- 
vor " instead of " favors " in the Greek) 
— showing that Felix, on entering the 
province, was as anxious to curry fa- 
vor with the Jews as Felix had been on 
quitting it, ch. 24 : 27. His vacilla- 
tion would likely have ended as Pilate's 
did, had not Paul appealed to Caesar. 
Festus himself accounts for his propo- 
sition to Paul on other grounds, vs. 20, 
viz. "that it was because he doubted 
of such manner of questions." ^ An- 
swered Paul. This was no proper an- 
swer to his complete vindication, (vs. 
10,) considering what Festus admits, 
that Paul's innocence was established, 
vss. 18, 25. Wilt thou. Festus, 
who declined sending for Paul to Jeru- 
salem while he was there, now pro- 
poses to him (in order to curry favor 
with the Jews — and basely, as Paul's 
reply shows,) to go up to Jerusalem 
and there be judged before him by the 
Sanhedrim, virtually surrendering him 
to the Jews. But this could not be 



A. D. 60.] 



CHAP. XXV. 



881 



10 Then said Paul, I stand at Caesar's judgment seat, where I 
ought to be judged : to the Jews have I done no wrong, as thou very 
well knowest 

11 h For if I be an offender, or have committed any thing ch! s i& 2 fi4. and 
worthy of death, I refuse not to die : but if there be none |i/ 29 ' and26: 
of these things whereof these accuse me, no man may 

deliver me unto them. *I appeal unto Csesar. Jj*^" : 3 ' 2, and 



done without the prisoner's consent. 
The governor held a court of justice at 
Jerusalem as well as at Cesarea, (Matt. 
27 : 2,) and as the offense had occurred 
there he might have insisted on the 
trial being transferred thither before 
his own court, had not Paul appealed 
unto Caesar. As Paul had already 
been tried, formally, before Festus, 
and no charges proved, this was a 
shameful proposal to put him to an- 
other trial, (before his accusers as the 
judges, vs. 11,) even though nomi- 
nally before Festus, or subject to his 
decision. This reminds us of Pilate. 
" And the voices of them and of the chief 
priests prevailed, and Pilate gave sen- 
tence that it should be as they re- 
quired." Luke 23 : 23, 24. m 
10. Lit., Before the tribunal of Ccesar 
I am standing, ivhere it is necessary that 
I be fudged. To this politic proposi- 
tion of Festus, Paul replies as one who 
knows his civil rights and will main- 
tain them where such an important 
issue is at stake. If Paul had now 
been crushed, how sadly must the pro- 
gress of Christ's cause have been 
checked. But the Apostle is embol- 
dened and cheered by the promise of 
his Master, that in all these conflicts 
with the Jews he should not suffer to 
death, and that he should testify for 
Him at Rome also, (ch. 23 : 11.) 
Therefore Paul now claims the right 
of a Roman citizen ; insisting that in- 
stead of being given over to the Sanhe- 
drim to be judged by his accusers, he is 
now before the proper court, according 
to the law. Cbseuve. — (1) He had been 
sent up from Jerusalem to Cesarea by 
the Roman Tribune, because it was the 
proper court for his trial on a political 
charge. He was a Roman citizen ; and 
tills court of the governor was the em- 
peror's court for that province. And 
32 



(2) the charges had been duly preferred 
against him, and Festus knew full well 
that no wrong had been proven against 
him — lit., The Jews I have wronged (in) 
nothing, as also thou knowest very well — 
or, too well, (to have made such a pro- 
posal,) or, better than most people — or, 
better than thou wilt confess — or, (prob- 
ably) better than before the trial. Comp. 
ch. 24 : 22. And so Festus confesses, 
vs. 18. The great political point in 
question was, whether the preaching 
of Christ was opposed to the laws of 
the empire, vs. 19. 

11. For if I am in the wrong, (same 
term as vs. 10,) as I deny — or, have 
done something worthy of death, I do not 
beg off from dying. He does not shun 
investigation. He is willing to stand 
upon his innocence. If any capi- 
tal offense can be proved against him 
he is ready to suffer death. He thus 
demands of Festus to stand upon the 
result of the trial, as much as to say, 
"What has been proved against me wor- 
thy of death, as the Jews have alleged ? 
(vs. 24.) Festus admits to Agrippa 
that he found (upon trial,) that Paul 
had committed nothing worthy of 
death, vs. 25. \ But if there is nothing of 
the things whereof they accuseme — if there 
is nothing in them, (as we say,) if 
they turn out to be nothing, or nothing 
of them is made out — no man is able 
(has legal right or power,) to give me 
over as a favor, to them. See vs. 9. The 
term rendered "deliver" is very ex- 
pressive, and means to make a present 
of — to hand over as a gratuity. Festus 
represents it otherwise to Agrippa, 
vs. 20. This language of Paul indi- 
cates that he regarded the proposal cf 
Festus as a gross and outrageous vio- 
lation of his rights, the same as 
though he had, like Pilate in the case 
of our Lord, " given order that it 



382 



THE ACTS OF THE APOSTLES. 



[A. I). GO. 



12 Then Festus, when he had conferred with, the council, 
answered, Hast thou appealed unto Caesar ? unto Caesar shalt thou go. 

13 And after certain days king Agrippa and Bernice came unto 
Cesarea to salute Festus. 



should be as they desired," and " de- 
livered him to their will." Paul, know- 
ing that this was a shameful truckling 
to the demands of his persecutors 
which must certainly issue in his being 
sacrificed to their rage, stands upon 
his rights and says, "J appeal unto 
Ccesar." This right of appeal belonged 
to every Roman citizen. Anciently, 
under the commonwealth, it was an 
appeal to the people from capital sen- 
tence, except, perhaps, in certain pre- 
scribed cases. When, afterwards, the 
supreme power vested in the emperor, 
the appeal was shifted also from the 
people to the emperor. It would seem 
that the governor retained some discre- 
tionary power, and that the law re- 
stricted somewhat the right of appeal ; 
so that, in extreme cases, it might be 
denied. Dig. 49 : 5, 7. Accordingly 
the governor consults with the council, 
vs. 12. Pliny, the consul, in his fa- 
mous letter to the Emperor Trajan in 
regard to the wonderful spread of 
Christianity in his province of Bithy- 
nia, says : " There were others pos- 
sessed of the like madness, whom, be- 
cause they were Roman citizens, I or- 
dered to be s°nt back into the city." 
Thus the Aoostle and representative of 
Christianity — persecuted by the Jews 
as his Master had been, and threatened 
by them with death if he could only be 
gotten in their power — finds his only 
refuge in the heathen power which 
claimed to be the Mistress of the world. 
His Roman citizenship, however he de- 
rived it through his ancestors, lay in 
the plan of Ood by which he should 
testify for Christ at the world's metro- 
polis. And now, in this appeal, he 
speaks doubtless under the Divine in- 
spiration promised to the Apostles in 
all such circumstances, and "not so 
much caring for himself as for the 
Church." Thus, in a way most unex- 
pected to him, was the Apostle to have 
the privilege of preaching Christ at 



i Rome also. See ch. 23 : 11. Who can 
i doubt that the prayers of the Gentile 
| Churches which Paul had planted were 
| going up to God for him, (as of the 
| Church at Jerusalem for Peter, in 
prison, ch. 12 : 5,) and thus the pow- 
er of prayer among the Gentiles enters 
as a new power in the history of the 
world. Thus while Paul is betrayed 
by the Jews into the hands of the Gen- 
tiles, as Agabus had prophesied, (ch. 
21 : 11,) it turns out to be not for his 
more swift destruction, but rather for 
the furtherance of the Gospel." (Phil. 
1:12-25.) 

12. The Roman governors had a 
bench of " assessors," whose office was 
advisory, and not judicial, and whose 
business it was to assist them in their 
decisions. ^ Festus, therefore, having con- 
ferred with the council upon the new 
aspect now put upon the case by 
this formal appeal, is taken by sur- 
prise, and answers in something of a 
fretted tone. Yet, as the appeal was 
clearly valid, he could not refuse it ; 

| and thus as the unconscious instru- 
I ment of the Divine and wondei*-work- 
I ing providence, he answers, "Unto Coz- 
' sar shalt thou go." This Ccesar was 
j the Emperor Nero! What Paul had 
| desired, (ch. 19 : 21,) and what Christ 
had promised, was at length to be re- 
alized, (f-h. 23 : 1 1 ) 

13. When an appeal was taken and 
allowed, no further process could be 
had by the magistrate. Yet Festus 
was perplexed, because he had scarce- 
ly gathered material enough from the 
trial to make up even a letter to the 
emperor, vs. 27. Before the Apostle 
shall appear at the tribunal of the 
heathen monai*ch of the world, he 
is to appear providentially before the 
so-called king of his own people, the 
last king of his house, but not like his 
father, king of Judea. \ After certain 
days — literally, some days being past. 
This "Agrippa the king" (not of Ju- 



A. D. GO.] 



CHAP. XXV. 



383 



14 And when they had been there many days, Festns 



declared Paul's cause unto the kin; 



saym< 



k There is a 



certain man left in bonds by Felix : 

15 1 About whom, when I was at Jerusalem, the chief Zvs - 



dea, but of the confines.) was the young I rusalem, on one occasion, barefooted, 
Herod AgrippalL, son of that Agrippa I and with her head shaven, to pay her 
L, king of Judea, who is uniformly \ vow to God for her safety." — Juvenal, 
called " Herod," by Luke ; and who, as Sat. 20. Such abandoned kings us the 
the bloody persecutor Of the Chris- I Herods brought Judaism to reproach 



tians, was awfully smitten with death, 
(see ch. 12.) He was now residing at j 
Cesarea Philippi, his capital, with his ! 
sister Bernice, aged thirty. At his 
father's death he was but seventeen I 
years old, and was residing at Rome, | 
a favorite of the Emperor Claudius. | 
Instead of succeeding in his youth to I 
his father's kingdom, he was appoint- j 



among the Roman poets and satirists, 
just as Popery leads many to infidelity 
who are disgusted with its abomina- 
tions. Note. — It is remarked by all 
ci'itics how exactly Luke's various no- 
tices of the different Herods accord 
with the facts as given by Josephus, 
and all cotemporary historians. 

14. Many days — literally, and when 



ed by Claudius to the kingdom of Chal- j they had spent there more days — as we say 
cis in Syria, vacated by the death of j " several days" — not properly "many" 
his uucle, the husband of Bernice, I — long enough to pass the complimen- 
and Judea was again appended to Syria | tary ceremonies of the court — Festus 
as a province. Four years afterwards j laid before the king (the facts) in rela- 
he was made by Claudius, king of his j Hon to Paul. As Agrippa was a Jew, 
grand-uncle Philip's tetrarchy, in Ba- | and from his youth versed in Jewish law, 
tanea, Gaulanitis, &c, (Luke 3: 1,) j and especially as he was at this time 
and also that of Lysanias. He was { the official guardian of the temple 
also invested with power over the tern- j which Paul was accused of profaning, 

i Festus, in his perplexity, (vs. 27,) 
i sought information and counsel of one 
! so much better versed than himself, 
i This reference seems also to have been 
i an adroit measure of Festus to concil- 
iate the Jewish interest, as Paul hud 
put it out of his power to satisfy the 
Jews' demand for a trial befoi-e the 
Sanhedrim at Jerusalem. ^ There is 
a certain man left by Felix in bonds, 
(deofiiog,) a prisoner, the term which 
Paul often uses of himself in his 
Epistles written during his imprison- 
ment at Rome, (Eph. 3:1; 4:1; 2 
Tim. 1:8.) Agrippa had pi-obably 
heard of Paul before, and of " Jesus 
and the resurrection," as he heard of 
the Christians, vss. 27, 28. 

15. Concerning whom, ichen I was at 
Jerusalem, the chief priests and elders of 
the Jews tabled charges, asking (for them- 
selves) sentence against him. It would 
seem from vs. 3, that what they first 
asked was that Paul might be brought 
to Jerusalem for punishment, and that 
Festus might give sentence without 



pie at Jerusalem, and the holy treas- 
ury, and with the right of choosing 
the high priest when he was only twen- 
ty-three years old. To this king- 
dom Nero added certain cities of Gal- 
ilee, besides fourteen villages and one 
city in Perea. He lived through the 
Jewish war, and died A. D. 100, in the 
third year of Trajan, and in the fifty- 
first year of his reign, aged about sev- 
enty. He was a zealous Jew, ostenta- 
tious, and like all the Herods, sensual ; 
while he offended the Jews by so con- 
structing his palace as to overlook the 
court of the temple, and by his capri- 
cious changes in the high priesthood. 
But like all the Herods, he was eager 
to pay court to the Roman govern- 
ment, and hence as soon as he heard 
of Festus' arrival at Cesarea, he has- 
tened to salute him. Tf Bernice was the 
sister of this Herod Agrippa the 
younger, and widow of his uncle, the 
king of Chalcis, whom Herod succeed- 
ed. She was a notoriously dissolute 
woman. "This Bernice came to Je- 



884 



THE ACTS OF THE APOSTLES. 



[A. D. 60. 



priests and the elders of the Jews informed me, desiring to have 

judgment against him. 
KiV3,4 ' 5- 16 m To whom I answered, It is not the manner of the 

Romans to deliver any man to die, before that he which is 
accused have the accusers face to face, and have license to answer for 

himself concerning the crime laid against him. 
MV3 - 6 - 17 Therefore when they were come hither, n without 

any delay on the morrow I sat on the judgment seat, and 
commanded the man to be brought forth. 

18 Against whom when the accusers stood up, they brought none 

accusation of such things as I supposed : 
^ h 29? 8:15, and 19 °But had certain questions against him of their own 

superstition, and of one J esus, which was dead, whom Paul 
affirmed to be alive. 



further trial than Paul had had before 
Felix, together with their own accusa- 
tions and testimonies, now given. Fes- 
tus here puts a false coloring upon the 
facts, to make the best appearance be- 
fore Agrippa. In vs. 4 it was on other 
grounds that Festus objected, viz. that 
Paul was a prisoner at Cesarea, and 
that he himself would be there shortly, 
when his case could be regularly tried. 
Here he represents himself as ta- 
king his position upon the law alone. 
This varnishing of Festus' statement 
may be observed all along, as compar- 
ed with Luke's, (see vs. 20,) showing 
in the Roman governor the adroit tac- 
tician, aiming to maintain the law of 
Csesar, yet to conciliate the Jews ; and 
even at length proposing to Paul an 
additional trial at Jerusalem, contrary 
to the spirit of the law, both Roman 
and Jewish, vs. 9. 

16. To whom I answered that it is not 
a custom to Romans (however it may 
be with Jews) to deliver up (as a favor, 
or without cause) any man unto destruc- 
tion before that the accused have the ac- 
cusers face to face, &c. Festus borrows 
here from Paul the very term which 
the Apostle used (vs. 11,) to rebuke 
his shameful proposal, viz. to deliver 
him up as a favor. This shows the 
crafty politician who draws his best 
phrases of right from the rebukes 
which the prisoner at his bar has giv- 
en to his base policy. Now he repre- 
sents himself to Agrippa as having 



protested against the very wrong which 
he was ready to commit. ^[ And have 
license — literally, have (receive) place 
of defense — meaning, room or opportu- 
nity of defense — concerning the accusa- 
tion. The Roman law required this, 
and the laws of civilized nations have 
commonly recognized the principle. 

17. Therefore, they (the accusers of 
Paul) having come together (perhaps with 
Festus, see vs. 5,) hither from Jerusalem 
to Cesarea, as required, vs. 5, having 
made no delay, (as Felix had basely 
done with a hope of bribes, ch. 24 : 26, 
27,) on the morrow, (as recorded by 
Luke, vs. 6,) having sat down on the 
judgment seat, I commanded the man to 
be brought (forth from the prison to the 
tribunal. ) 

18. Against — lit., concerning whom — 
or, round about whom (see vs. 7,) the ac- 
cusers standing, (taking their stand,) 
brought forward no [legal) accusation, 
(no ground of judicial process) of things 
ivhich I supposed — such as sedition, riot, 
&c, which they alleged, (ch. 24 : 5,) 
such as were fairly cognizable by the 
Roman law. 

19. Literally — but certain questions 
(disputes) about their own religious wor- 
ship they had against him. The term 
here rendered "superstition" is the 
noun corresponding with the adjective 
used of the Athenians, (ch. 17 : 22, which 
see and Notes. ) It seems scarcely prob- 
able that Festus would have used the 
term in any reproachful sense of the 



A. J). 60.] 



CHAP. XXV. 



385 



20 And because || I doubted of such manner of questions, d?uitMhowtQ 
I asked Mm whether he would go to J erusalem, and there en * uire here °f- 
be judged of these matters. 

21 But when Paul had appealed to be reserved unto the 

|| hearing of Augustus, I commanded him to be kept till I 11 0r> 
might send him to Caesar. 



Jewish religion before Agrippa, though 
Beza understands that "Festus paid no 
regard to the religious persuasion of 
Agrippa, for the governors of pro- 
vinces used to prefer themselves even 
to kings by reason of the greatness of 
the people of Rome, and it is probable, 
also, that this Agrippa, following the 
footsteps of his fathers, did so profess 
the Jewish religion as that he should 
not offend the Romans." *\\ And of 
{concerning) one Jesus — questions or dis- 
putes about a certain Jesus, dead, whom 
Paul kept asserting to be alive. Thus 
Festus speaks of the matter as most 
insignificant, as much as to say, "what 
has that to do at my tribunal." So none 
of these things concerned Gallio as a 
Roman officer, and he drove them from 
the judgment seat, ch. 18 : 15, 16. 
" If it be a question of words and names, 
and of your law, look ye to it for I 
will be no judge of such matters," ch. 
18:15. Bengel says, "See that from 
your heart you estimate, as of the 
highest importance, questions concern- 
ing Jesus." The great question of 
questions for every man is, What think 
you of Christ? 

20. And because I doubled. Luke 
gives quite a different ground of Festus' 
proceeding, (vs. 9,) as Paul also does 
in his reply to the proposal, (vs. 10;) 
and, doubtless, Festus here makes a 
false representation of his real motive. 
He was a crafty politician, willing to 
maintain the form of law, but yet 
" willing to show the Jews a pleasure." 
If And I being at loss for the questioning 
(examination) concerning this one — not 
being provided with the materials for 
a thorough and just examination. This 
was his specious pretense to Agrippa, 
the Jewish king. " Thou oughtest to 
have inquired, Festus." — Bengel. ^ ? 
asked him — literally, I said if (whether) 
he would be willing to go unto Jerusalem, 
33 



and there be judged concerning these things. 
This would seem very fair to Agrippa. 
But Beza well asks, Why did not Festus 
absolve an alleged criminal against 
whom nothing could be proved ? (See vs. 
7.) Nay, by his own confession, vss. 
17, 18, the accusers had brought no 
legal charge against him, (vs. 11.) 
Why needed he then to be at loss, ex- 
cept on the score of policy ! It was 
really after one trial had failed to find 
even a legal indictment against him, 
that it was proposed by Festus to put 
him again upon trial, in the midst of 
his enemies, which would be only the 
most gratuitous delivering up of Paul 
to the cruel rage of his persecutors. 

21. It was just this base proposal 
of Festus which drove Paul in self- 
protection to stand upon his right of 
Roman citizenship and appeal unto 
Caesar. Festus conceals the grounds 
of Paul's appeal, though they were so 
distinctly given to the discredit of the 
proposal, ^f But Paul having (formally ) 
appealed that he be kept unto (for) the 
hearing (decision, diagnosis) of Augus- 
tus. The object of Paul's appeal was 
that he might have his case carried up 
to the Imperial tribunal at Rome. ^Au- 
gustus — the title given to the Roman 
Emperor Octavianus, the famous "Au- 
gustus Caesar," by the Roman Senate 
for his singular virtues, and retained 
by his successors. The term means 
august — venerable. The name "Caesar" 
was also assumed by the emperors a3 
successors of Julius Ceesar. Paul uses 
only this latter title, but Festus uses 
the former, as a cringing dependent of 
the emperor would do. If / commanded 
him to be kept (instead of given up, as 
he had proposed,) till (the time) when 
I shall send him to Ccesar. No thanks to 
Festus for this. He could not do other- 
wise than grant his appeal. Note. — 
In giving us this statement of Festus 



386 



THE ACTS OF THE APOSTLES. 



[A. D. 60. 



i seech. 9:15. 22 Then p Agrippa said unto Festus, I would also hear 
the man myself. To-morrow, said he, thou shalt hear him. 
23 And on the morrow, when Agrippa was come, and Bernice, 
with great pomp, and was entered into the place of hearing, with the 
chief captains, and principal men of the city, at Festus' command- 
ment Paul was brought forth. 

24 And Festus said, King Agrippa, and all men which 
g vs. 2, 3, 7. are here present with us, ye see this man, about whom q all 
the multitude of the Jews have dealt with me, both at 
rch. 22:22. Jerusalem, and also here, crying that he ought r not to 
live any longer. 



as well as his own, Luke has shown to 
ns the character of the governor — 
plausible, politic and deceitful, so much 
bo that many Christian readers do. not 
yet fully detect his cunning. Yet the 
Roman law is strong, and serves Paul 
for a protection. 

22. Agrippa, after this statement, 
having had his interest excited in the 
case, and perhaps implying in the term 
here used that he had long wished to 
see Paul, said unto Festus, I wished 
also myself to hear the man, or, I was 
wishing, either just now, or for some 
time. But the best grammarians give 
the sense as this, "I would, (that is, 
if I might,") as in Rom. 9 : 8. "A 
prudent wish. If thou knowest for thy- 
self, thou wilt see and hear more than 
others tell thee." — Bengel. 

23. On the morrow, then. — Festus 
makes prompt arrangement, for he had 
also his own object in view, on account 
of which he had stated the case to 
Agrippa. ^ Agrippa having come, and 
Bernice, with great pomp, without any 
pious desire to hear the Gospel from 
Paul's lips, but rather with much 
parade, "in the very same city in which 
Iris father had died, having been eaten 
of worms on account of his pride" — 
and having entered into the place of hear- 
ing (audience chamber,) with the chief 
captains and eminent men of the city. 
Five cohorts, each commanded by a 
chief captain, were stationed atCesarea, 
(Jos. B. J. iii. 4, 2,) and the city mag- 
istrates and officials, are here called men 
who by eminence were of the city. These 
civil and military dignitaries made up a 



more imposing audience than any which 
Paul had here addressed. It was an 
escort in honor of the king. ' 4 In Jeru- 
salem the long suffering of the Lord 
toward the rejecters of the Gospel was 
now exhausted. In Antioch, the resi- 
dence of the Prseses of Syria, the new 
Mother Church of Jewish and Gentile 
Christians was flourishing. Here in 
Cesarea, the residence of the Procura- 
tor, the testimony which had begun in 
the house of Cornelius the centurion, 
has now risen upward, till it comes be- 
fore this brilliant assembly of all the 
local authorities in the presence of the 
last king of the Jews."— Stier, Red. 
Apos. \ And Festus having commanded, 
Paul was brought. The prisoners plead- 
ed sometimes in their chains. — Tac. 
Ann. 4: 28. Yet more and more com- 
plete must the giving of the testimony 
in these parts be, before the witness 
departs for Rome. 

24. Festus now makes, for all pres- 
ent, a brief statement of the case and of 
his object in bringing Paul forward for 
this hearing after Paul had made a 
formal appeal to Caesar, showing that 
it was not any judicial investigation 
that was proposed at this time, and 
that he had granted his appeal, but that 
he really was at a loss how to describe 
the case to the emperor. U Ye see (or, 
behold ye) this one, concerning whom all 
the multitude of the Jews have dealt with 
me ( have interceded with me) — all 
parties having seemed now to unite in 
calling for his death, or at least the 
great majority — the mass, crying out 
(by their deputation here,) that he 
ought not to live any longer. They call- 



A D. 60 ] 



chap. xxv. 



387 



25 But when I found that 8 he had committed nothing ^hf^; 29 ' 
worthy of death, *and that he himself hath appealed to tys - u > 12 - 
Augustus, I have determined to send him. 

26 Of whom I have no certain thing to write unto my lord. 
Wherefore I have brought him forth before you, and specially before 
thee, 0 king Agrippa, that, after examination had, I might have 
somewhat to write. 

27 For it seemeth to me unreasonable to send a prisoner, and not 
withal to signify' the crimes laid against him. 



eel for his death, yet produced no charg- 
es calling for his death, (vs. 25.) 

25. But I, having ascertained (see ch. 
4: 13; 10: 34,) that he had committed 
nothing worthy of death, ("why then did 
he not acquit and release him 1) and this 
man himself having appealed to Ccesar, 
(but as a last resort, and only because 
he could not get justice at the hand of 
Festus, though Festus says nothing of 
this,) I determined to send him — which 
indeed he could not avoid. 

26. No certain (assured) thing. This 
is now the perplexity of Festus, that 
as he had taken no straightforward 
course, he had no straightforward ac- 
count to give of the case, as it must 
go up to the Imperial tribunal. This 
is always the embarrassment of un- 
truth in word or conduct. It can tell 
no plain, simple story. It can give no 
clear account of itself. The magis- 
trates were bound, in case of appeal, 
to send up to the emperor a full report 
of the proceedings already taken, and 
a clear statement of the accusation. — 
Suet. V. Aug. 53. And just because 
Festus had not been able to find any 
charge made out against the prisoner 
that was cognizable at a Roman court, 
he ought to have set him at liberty. 
If To my lord — that is, to Nero, the 
emperor. This title of the Roman 
emperors was not allowed by Augustus 
nor by Tiberius to be applied to them. 
It was considered as implying that the 
subjects were slaves. But it had now 
come into use. Caligula is said to 
have accepted it, and then his suc- 
cessors. Nero demanded it, but it 
was not a recognized title of the empe- 
rors before Domitian. Pliny applies 
it to Trajan, but intimates that it is 

31 



used in a parental sense, f Wherefore 
I brought him forth before you (upon 
you) who are here assembled. The 
preposition implies that though to some 
extent the case is rested upon these 
persons, yet it is only in a limited 
way, and for the purpose specified. 
Of course the prisoner, having appeal- 
ed to Csesar, could not be judged now 
by Agrippa and his attendants. Paul 
was to bear witness before Gentiles and 
kings, (ch. 9 : 15,) and now first is our 
Lord's prophecy fulfilled to him, Matt. 
10:18; Mark 13:19. f And especially 
before thee. Festus refers the case to 
Agrippa as an umpire well suited to 
suggest some view which would com- 
promise the differences between his 
own opinion and that of the Jews," 
and thus enable him to sersd Paul to 
the emperor according to the provis- 
ions of the law. Agrippa is well fit- 
ted for this position in the view of 
Festus, because of his acquaintance 
with Jewish questions and customs, 
and his familiarity with the Jewish peo- 
ple. He had shown a Jewish zeal on 
certain occasions, though the Jews re- 
proached him for the lack of it. Fes- 
tus declares his object to be that the 
examination taking place (being held) 
/ may have somewhat to write. 

27. For it seems unreasonable (foolish, 
absurd,) sending a prisoner and not also 
to signify the legal charges against him. 
Festus pretends that his difficulty 
grows out of his ignorance in Jewish 
affairs, which Agrippa, therefore, can 
relieve ; while, in truth, he has got- 
ten into a ridiculous dilemma by his 
own temporizing policy. Now he has 
some hope that this hearing by Agrip- 
pa, who is a representative of Caesar, 



388 



THE ACTS OF THE ArOSTLES. 



[A. D. 60. 



CHAPTER XXVI. 

1 Then Agrippa said unto Paul, Thou art permitted to speak for 
thyself. Then Paul stretched forth the hand, and answered for 
himself : 



may give him a way to escape. He 
was liable to rebuke or punishment 
from Nero, if he should send up to 
his court a Roman citizen who had 
been held so long in custody, without 
any clear and well sustained charges. 

CHAPTER XXVI. 

\ 38. Paul's fifth and last De- 
fense — viz. before Agrippa, when 

ABOUT TO LEAVE THE HOLY LAND 

for Rome. A. D. 60. Ch. 26 : 1-29. 

The prisoner, a persecuted mission- 
ary of Christ to the Gentiles, here 
once more appears on trial, and is 
called to vindicate himself against the 
unjust accusations of the enemy. Paul 
is now before the highest representa- 
tive of Caesar, on the one hand, and 
the representatives of the highest 
Jewish tribunal on the other. The 
plea which he makes is much like that 
in ch. 22 ; only that instead of so par- 
ticularly confuting the charges as be- 
fore, he now pleads his Divine com- 
mission, and to show that he could not 
disobey the heavenly call, he narrates 
again his wonderful conversion, and 
shows how it was attested by a mira- 
cle, which the Jews were bound to re- 
gard as evidencing the Divine authority. 
Yet so far from being an apostate, he 
was the most strict of the Jews — a 
Pharisee, in all his early life, and now 
was arraigned for cleaving to the an- 
cient hope of Israel, (vss. 6, 7,) so 
that the Jewish people were the apos- 
tates and not himself ; and he would 
have them see the truth of the case. 
He himself also first persecuted the 
adherents of this Christian faith as 
the Jews were now persecuting him, 
vss. 9, 10. But he had been led to 
see his grievous error by the miracu- 
lous appearance to him of Jesus Christ 
Himself, just as really as God ever ap- 



peared to their fathers, vss. 13-18 We 
shall see that in this last defense Paul 
gained from this last Prince of the 
house of Herod and the representative 
of Israel, who was at the same time a 
tributary king of Cassar's throne, a 
verdict of his innocence. And here 
Paul is stamped by the seal of the 
Spirit as a Prince of the true Israel, 
who has power with God and with men, 
and prevails. Therefore he could have 
no option, but must go forward, (vs, 
19,) even though he should incur the 
enmity of his countrymen, (vs. 21,) 
because he was sustained by Divine 
help, (vs. 22,) and he therefore went 
on testifying according to the ancient 
prophecies, the wonderful truth so dis- 
esteemed by them, that the Messiah 
must needs both suffer to death and 
rise from the dead, as the Saviour of 
men, both of Jews and Gentiles, vss. 
22, 23. He would, therefore, appeal 
to Agrippa for the truth of these an- 
cient prophecies, and thus he would 
plant himself upon the very word of 
God. We shall see that all the various 
dignitaries before whom Paul had ap- 
peared on trial, agreed in pronouncing 
the Jewish accusations groundless. 
Agrippa was still a different character 
from Felix and Festus. He was the 
polite hearer, and the prince of fair 
promises. 

1. Agrippa having heard the state- 
ment of the case by Festus, (ch. 25 : 
14-27) and presiding by courtesy, bids 
the prisoner to proceed in his own de- 
fense, as he was now ready to hear 
him, according to the invitation and 
arrangement of Festus, to speak for 
thyself — literally, in thine own behalf; 
or, as some late critics have the text — ■ 
concerning thyself. Paul being a prison- 
er in bonds, (vs. 29,) stretched forth the 
hand that was chained to a soldier, (af- 
ter the custom of orators,) and answer- 
ed for h imself— literally, apologized, de- 
fended himself. 



A. D. GO.] 



CHAP. XXVI. 



889 



2 I think myself happy, king Agrippa, because I shall answer for 
myself this day before thee touching all the things whereof I am ac- 
cused of the Jews : a6% 22: 3i and 

3 Especially because I know thee to be expert in all i5: 2 6 i. and24s 
customs and questions which are among the Jews: where- fX'.ate. 
fore I beseech thee to hear me patiently. l^ttlnh^ 

4 My manner of life from my youth, which was at £ e ut d i8 9 : : i5 0 * 
the first among mine own nation at Jerusalem, know all pg^'ii! 2, 

tllP Jf»W<5' Isa. 4: 2, and 7: 

lilt! OLWi>, 14, and 9: 6, and 

5 Which knew me from the beginning, if they would j°-™;». 5i and 
testify, that after a the most straitest sect of our religion I Kil&ka, 1 ^ 
lived a Pharisee. 

6 b And now I stand and am judged for the hope of c the 
promise made of God unto our fathers : 



24. 

Dan. 9:24. 
Micah 7 : 20. 
ch. 13:32. 
Rom. 15:8. 
Titus 2 : 13. 



2. The opening of his address is 
conciliatory, showing manliness of tone 
and calmness of feeling. ^ Concerning 
all things which I am accused of by the 
Jews, ( altogether Jewish, ) 0 King 
Agrippa, I have thought myself happy, 
being about to defend myself upon you — 
as thrown upon your judgment for a 
verdict, though it was not formal and 
final. Paul expressed himself as glad 
to appear before one who was familiar 
with the Jewish law. 

3. Especially you being experienced 
(accus. absolute,) or, as you are — lit- 
erally, a hnower of all the customs and 
questions throughout the Jeios. This 
was an advantage which Paul would 
have now at the last, to make this fifth 
and closing defense before a king, (ch. 
9 : 15,) who, while he was a depend- 
ent of Caesar, was also a Jew by train- 
ing and profession, well versed in the 
usages and controversies of the Jews ; 
who while he was the guardian of the 
temple and high priesthood, was also 
the high guardian of Caesar's law, and 
familiar with the rights of one who was 
a Roman citizen, while he was also a 
Jew. Wherefore — Paul asks a patient 
hearing — the term is from the noun 
which signifies long suffering. I beseech 
thee hear me with loiig suffering. 

4. As though he had said, Well then, 
my manner of life — lit , my (mode of ) 
living, which was from youth — which from 
the beginning took place in my nation in 
Jerusalem, &c. He thus aims to show 

33* 



that his Jewish training was early--from 
the start — and that he was no novice 
in Jewish matters — "brought up at 
the feet of Gamaliel," ch. 22 : 3— not 
abroad among the Gentiles, (though 
born in Tarsus,) but in, among his own 
nation of the Jews, as he said on the 
castle stairs — "in this city," at Jeru- 
salem. And for these facts he could 
appeal to all — for this, he says, know 
all the Jeivs. He must have made him- 
self notorious as a Jew, to have had 
the persecutor's commission from the 
Sanhedrim to which he refers, (vs. 12,) 
and thus was sadly known by them even 
to strange cities, as Damascus, &c, as a 
most eminent zealot for the Jewish law, 
ch. 22 : 3-5. 

5. Which knew me — lit., foreknowing 
me — knowing me before (this) from the 
first — if they be willing to testify — that 
according to the most exact sect of our re- 
ligious worship, (as between the differ- 
ent religious divisions or parties, Phar- 
isees, Sadducees and Essenes,) I lived 
a Pharisee. See ch. 24 : 14. So he de- 
clares, also, ch. 23 : 7 ; Phil. 3 : 5. 
These were the strictest of all the Jews 
in a punctilious observance of the law, 
(Luke 11 : 42,) and he means to say 
that he was "a Hebrew of the He- 
brews, as touching the law, a Phari- 
see," Phil. 3 : 5. 

6. And now, (at this day, ) upon (the 
ground of) a hope of the promise made 
from God to our fathers, I stand (have 
stood) judged — (I have stood on trial.) 



390 



THE ACTS OF THE APOSTLES. 



[A. D. 60. 



fG^Zigli^nd 7 Unto which promise d our twelve tribes, instantly 

t Luke 2: 37. serving God y e day and night, f hope to come. For 

iTtaV 3 5 10, which hope's sake, king Agrippa, I am accused of the 
/p t u.5:ii. Jewg> 



He seems to refer to his having so 
often been put upon his defense. He 
resolves all their charges against him 
to the hope he had expressed and 
boasted and proclaimed, which he says 
(lit.,) is a hope of (founded on) the 
promise to our fathers which has become 
(come to pass) from God. The prom- 
ise was the promise of the Messiah. 
(See the marginal references.) The 
fulfillment of that promise in the ad- 
vent of Jesus Christ had been attested 
by the resurrection of Christ, (see ch. 
13 : 32,) as He had been "declared to 
be the Son of God with power by His 
resurrection from the dead," (Rom. 1 : 
4.) And this resurrection of Christ 
is the basis of our Christian hope, as 
sealing His finished work, and giving 
the pledge of our own resurrection. 
For if Christ be not risen, our faith is 
vain. 1 Cor, 25 : 17. See alsoch. 17 : 
31. Before Felix, Paul had so ex- 
pressed himself as having a hope of 
the resurrection of the dead, which 
they themselves also allow, or enter- 
tain, ch. 24 : 15 ; 23 : 6. So here 
he pleads with Agrippa as to the cred- 
ibility of the doctrine, vs. 8. And in 
Heb. 11, where he gives the list of Old 
Testament worthies, from Abel down 
through the Patriarchs, he labors to 
show that the fathers looked for a 
better country, that is, a heavenly, 
(Heb. 11 : 16,) and that Abraham be- 
lieved in the resurrection, in the case 
of Isaac, Heb. 11 : 19. 

7. He here declares that this promise 
of the Messiah from which springs the 
hope of the general resurrection, is 
that which is also the object of the na- 
tional hope. "The hope of Israel" 
was the Messiah, and "the restora- 
tion" through Him. That restoration, 
properly understood, involved not a 
restitution of the national kingdom, 
(ch. 1 : 6, 7,) but a restitution which 
looks beyond the grave for its more 
glorious consummation — the raising of 



I the dry bones of Israel to a spiritual 
life, (Ezek. 37 : 11,) that "so all Israel 
may he saved." (Rom. 11 : 26.) Now 
Paul had seen the risen Jesus revealed 
to him — and now he sees the hope of 
Israel linked with the inheritance of 
Canaan the other side the grave. 
Thus he expounds the true and proper 
hope of Israel, as set forth in all the 
Old Testament institutions, and shows 
in the Epistle to the Hebrews what is 
"the rest" into which our New Testa- 
ment Joshua — Jesus Christ — conducts 
the true Israel. Heb. ch. 4: 1-11. 
The true Canaan, the substance of Is- 
rael's hope, was always the heavenly 
Canaan ; and therefore the hope, prop- 
erly understood, involves the doctrine 
of a resurrection from the dead. Paul, 
therefore, lays great stress upon this, 
and sets forth his hope accordingly, 
where he defines his position as a true 
Israelite, Phil. 3:4-11. Therefore, 
at Athens, the sum of his preaching 
was, "Jesus and the resurrection" ch. 
17 : 18. He shows that this is that 
(promise) unto which our twelve tribes 
(all included as the Jewish Church and 
people, notwithstanding the dispersion 
of the ten tribes, (2 Kings 17 : 23, 18 : 
1,) because the promise was made, and 
stands on record for the entire people,) 
hope to come. See Ezra 2 : 70 ; Neh. 7: 73. 
So Ezra 6 : 17 ; 8: 35. So the Epistle 
of James is addressed "to the twelve 
tribes which are scattered abroad," 
(James 1:1,) which, therefore, is an- 
other epistle to the Hebrews as a na- 
tion. And there was an interming- 
ling of the twelve tribes duriug the 
captivity. And Peter's epistles also, 
are to the converted Jews of the dis- 
persion, (1:1,) and first of all he 
speaks of the lively hope to which Chris- 
tians are begotten by the resurrection 
of Jesus Christ from the dead, unto an 
inheritance (not of the earthly Canaan, 
but that which it signified and pointed 
to,) incorruptible, &c. 1 Pet. 1 : 3, 4 



A. D. GO.] 



CHAP. XXVI. 



391 



8 Why should it "be thought a thing incredible with you, that God 
should raise the dead ? 

9 el yerily thought with myself, that I ought to do fSKiJ 
many things contrary to the name of Jesus of Nazareth. 



If Instantly — intensely — lit., with inten- 
sity — ea?-nestne.ss, serving God (-with out- 
ward rites of worship) day and night — 
in constant attendance on the ritual 
"worship, as Anna " departed not from 
the temple, but served God (same term 
as here,) with fastings and prayers 
night and day." Luke 2 : 37. See 1 
Tim. 5:5; ch. 18:1. Hope to come. 
Paul himself h id attained " Christ the 
hope of glory," but had not attained 
the resurrection which was already in- 
volved in Him. Phil. 3: 11. Yet 'this' 
consummation of his hope he was press- 
ing forward to reach. And this same 
hope is the substance of the promise 
made to the fathers, and that which 
they all hope somehow to obtain. Heb. 
11. Only Israel, in rejecting Christ 
and still laboriously cleaving to the 
temple services, had not attained the 
hope as he had done, for he saw in 
Jesus the promised Messiah. Yet 
their profession in all their sacrifices, 
was that they were looking for the 
Messiah, and in Him for the restora- 
tion and eternal rest — the heavenly 
Canaan promised to Israel. Promise is 
a peculiar element of Judaism as a sys- 
tem, pointing onward to Christianity, 
and designed to be a preparation for it. 
It was indeed a religion of the future. 
^[ For which, &c. — lit., concerning which 
hope, King Agrippa, 1 am accused by 
the Jews. Recent editions read, "by 
Jeivs," and the ideals thus more forci- 
bly presented, that he is accused for 
holding the true doctrine of their 
Scriptures and of their fathers — and 
that they, not he, must be regarded as 
deserting the faith. He does not here 
notice the other accusations brought 
against him. They had been disproved 
and possibly withdrawn. So he says 
at Rome. "For the hope of Israel lam 
bound with this chain." The Prophet 
Jeremiah uses this as the title of 
God, the Saviour, "0 the Hope of 
Israel." Jer. 14:8; 17 : 3. After 



thus declaring that his crime is sim- 
ply that he holds the ancient Jewish 
faith and hope, he now passes at once 
to the vital point which they deemed 
(some of them at least) so incredible, 
especially in the case of Jesus of Naz- 
areth. (Some read it, " What? is it 
judged," &c. But the word rt, when 
thus used, is always connected with 
some expletive.) Why is it judged? &c. 
As though he had said, " You Jews who 
entertain the hope of a Messiah to 
come, and reject the doctrine of the 
Messiah as having come, disbelieving 
in the vital truth of the resurrection 
in His case, though this is the very 
seal set by the Father upon His Messi- 
ahship, 4 ' Why should it be judged a thing 
incredible to you, if God raises the dead?" 
One of their own prophets (Elisha) had 
raised the dead, (2 Kings 4:32. ) It 
had been expressly predicted of the 
Messiah that His flesh should not 
see corruption, (Ps. 16 : 10,) as Peter 
had shown, ( ch. 2: 27-32.) And 
did not the strictest Jews always be- 
lieve in a general resurrection, of 
which this, indeed, was only " the first 
fruits" — like the specimen ear of 
grain presented at the Passover ? See 
1 Cor. 15: 12, 20, 23. 

9. He now passes to notice the steps 
by which he had been brought from 
his former Jewish disbelief to the 
embrace of this Gospel of Christ. He 
was once as blind and hostile as they. 
He is able, therefore, to give his testi- 
mony as that of one who had been an 
enemy, and to this end he relates his 
own experience — to show especially 
that he had seen the Risen Jesus, and 
that he could no longer disbelieve nor 
disobey, vss. 14, 15. He says, I myself 
indeed, therefore — before I had seen the 
crucified Jesus risen, and had found 
Him thus to be the promised Messiah — 
thought [seemed) to myself, or as it may 
be rendered, thought, that I myself must 
do (practice, as a duty,) many things 



392 THE ACTS OF THE AFOSTLES. [A. F>. 00. 

q2'i 8 :13. 10 h Which thing I also did in Jerusalem : and many 

of the saints did I shut up in prison, having received 

lnd22: : 3t' 21 ' authority ^rom the chief priests; and when they were put 
to death, I gave my voice against them. 

fcch. 22:19. 21 k And I punished them oft in every synagogue, and 



contrary to the name of Jesus the Naza- 
rene. I myself thougnt, indeed, that 
it was my duty (Phil. 3 : 6 ; 1 Tim. 1 : 
13,) to oppose exceedingly the name, 
the claims (and the profession by others) 
of Jesus whom I despised as the Naza- 
rene. But when this same "Jesus of 
Nazareth" revealed Himself to him on 
the road to Damascus, as risen from 
the dead — the same who was lately 
crucified at Jerusalem, and whom the 
Apostles and Stephen preached as hav- 
ing risen — this was, indeed, enough to 
change his views. Luke has given one 
account of Paul's conversion, (ch. 9,) 
and Paul himself has given two nar 
ratives of the same event, (ch. 22) and 
here, with only the natural variations. 

10. He now goes on to particulars — 
showing how he had pursued the very 
course of these his persecutors until 
he was so arrested by the Lord Him- 
self. Which thing also I did — (ac- 
cording to my conviction of duty, think- 
ing that I was doing God service) — in 
Jerusalem, as was very well known by 
the Sanhedrim who were now bringing 
these accusations against him. So that 
he had been not only a Pharisee, but 
also a persecutor, equal in zeal and 
cruelty to any. ^ And many of the 
saints — that is, the Christians — those who 
professed to be such — without asserting 
that in every case they were truly re- 
generate. The term is used in the 
Epistles frequently, and especially in 
the salutations of them. Here Paul 
calls them "saints," though in the ear 
of a Jew the term was appropriate only 
to the chosen people. The Apostle 
pleading before the Jews. (ch. 22 : 4,) 
had spoken of them inoffensively as 
"them of this toay" But here, where 
he was speaking before distinguished 
hearers who were not now his formal 
judges, he calls them by a title of 
honor, which at the same time reflects 
greater discredit and shame upon him- 



self. Luke in his account of it calls 
them "the disciples of the Lord" ch. 
9:1. But when Ananias complains 
of Saul's cruel treatment of the Chris- 
tians, he calls them by this term, "the 
saints," ch. 9 : 13. And they are called 
by the same term, ch. 9 : 32, 41. f / 
shut up in prisons, receiving the (neces- 
sary) authority from the chief priests, 
(the Sanhedrim,) — for which he applied 
to the high priest, (ch. 9:2,) the 
President of the Sanhedrim. This shows 
how fully he acted as a Jew, and served 
the highest councils of his nation up 
to that time. This is a glimpse of the 
"great persecution" which raged at 
the time of Stephen's death, (ch. 8:1.) 
% As they also were led away to death, I 
cast my vote against (them.) Others 
suffered martyrdom besides Stephen, 
chs. 7 and 8. The term for vote means 
pebble, by which votes were anciently 
cast; and at is thought by many to 
imply his official vote, as a member of 
the Sanhedrim. But this is judged 
improbable, both from Saul's youlh, 
(though he may have been thirty, the 
requisite age,) and from his being most 
likely unmarried — for the members of 
the Sanhedrim were required to be 
married men, or, at least, none others 
could vote in criminal or capital cases, 
as a father's heart was judged to be 
more mercifully inclined than others. 
It may mean no more than what is 
said, ch. 8:1, that he was consenting — 
concurring — in opinion. And this is 
the language he uses, ch. 22 : 20. So 
we use the term "suffrage," and this 
term is thus used by Plato. 

11. And through all the synagogues 
often punishing them, I was forcing them 
— by threats and torture — (sought to 
compel them) to blaspheme. In ch. 22 : 
19, he says, "I beat in every syn*V- 
gogue," &c. The imperfect tense here 
used, and rendered "compelled" ex- 
presses only the attempt without respect 



A. D. 60.] 



CEAP. XXVI. 



393 



compelled them to blaspheme ; and being exceedingly mad against 
them, I persecuted them even unto strange cities. 

12 1 Whereupon as I went to Damascus with authority yjg» 
and commission from the chief priests, 

13 At midday, 0 king, I saw in the way a light from heaven, 
above the brightness of the sun, shining round about me and them 
which journeyed with me. 

14 And when we were all fallen to the earth, I heard a voice 



to the success or otherwise. Pliny, 
the Proconsul of Bithynia, in his letter 
to the Emperor Trajan, about A. D. 
102, writes that it was required of the 
Christians to blaspheme Christ, but that 
none who were truly such could be 
compelled to do it. If And being exceed- 
ingly enraged against them, I persecuted 
them as far as even unto outside (foreign) 
cities — cities outside of Judea. It is 
not unlikely that he pursued the Chris- 
tians from place to place on the way 
to Damascus, and that city is mentioned j 
because there it was that he was ar- 
rested. All this shows his hot and 
furious zeal as a Jew against the rising j 
Christianity, which he now professes. 
It may here be meant that he sought 
them out through all the synagogue 
districts, or by the aid of all the re- 
spective synagogues — or that he brought 
them up before the civil assemblies, or 
that he punished them in the syna- 
gogues. Epiphanius mentions a Jew 
who was scourged in the synagogue 
for embracing Christianity. 

12. He proceeds now to account for 
the sudden and amazing change in his 
views and feelings, and shows that so far 
from being an apostate from his religion, 
he was constrained by Divine revelation 
to act as he had done in adherence to 
Christianity, Whereupon — literally, 
in which things also — in the midst of 
:hese persecutions — journeying unto Da- 
mascus, (the capital city of Syria,) with 
authority and commission which is from 
the chief priests — which they alone could 
grant. See ch. 24: 18. In this partic- 
ular mention of the authority by which 
he acted, he shows how thorough a 
Jew he was up to the moment of his 
conversion, and how he had been madly 
carrying out their hostility against 
Christians. As though he had said, I 



was lately just as bitter and violent as 
any of my persecutors now are against 
Christianity. I went the farthest in 
executing the commission which I ob- 
tained from this same Sanhedrim who 
are now pursuing me. I deserve all 
this persecution, as it is only what I 
have rendered to others. And I should 
have been this day just as malignant 
as any here in this hostility, but, for a 
Divine revelation, which I shall now 
relate, and which (as all Jews ought to 
admit,) is ample authority for obeying 
the direction — even as such a vision 
was authority to Abraham to offer up 
Isaac, and so with ail the fathers. 

13. At midday — " About noon," ch. 
22 : 6. The time is given, as if to an- 
ticipate all skeptical attempts to ex- 
plain away the miracle. It was not 
any flash of lightning or other natural 
phenomenon, for it occurred at noon, 
and the intimation is that the sun was 
shining in full splendor. The expres- 
sion used here and in ch. 9 is never 
used to describe lightning, but indicates 
the Shekinah, or Divine glory, which 
always accompanies the manifestations 
of the Godhead, and is a symbol of the 
unapproachable and spiritual efful- 
gence in which He dwells. This light 
is here described as above the brightness 
of the sun — exceeding in splendor the 
brightness of the noonday sun. This 
narrative is given by the Apostle with 
greater fullness than the former, as this 
is his concluding defense within the 
precincts of the Holy Land. T[ Shining 
round about me and them which journey- 
ed with me, so that they who were 
with me saw indeed the light and were 
afraid, (ch. 22: 19,) implying that it was 
a light to be seen at noon, and beyond 
the sunlight. 

14. And when, &c. Lit., And we all 



394 THE ACTS OF THE APOSTLES. [A. 1). CO. 

speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why 
persecutest thou me ? it is hard for thee to kick against the pricks. 

15 And I said, Who art thou, Lord ? And he said, I am Jesus 
whom thou persecutest. 

16 But rise, and stand upon thy feet : for I have 
«ch.22:i5. appeared unto thee for this purpose, m to make thee a 
minister and a witness both of these things which thou 
hast seen, and of those things in the which I will appear unto thee : 



having fallen to (unto) the earth, Iheard, 
&c. In ch. 9, Luke gives the narrative, 
and says that Paul fell to the earth, 
(vs. 4,) and that his attendants "stood 
speechless" that is, were speechless, say- 
ing nothing as to whether they fell and 
rose again, or not. Paul would natu- 
rally give fuller particulars in this clo- 
sing address. Here he adds that the 
voice spake to him in the Hebrew tongue. I 
This fact is not mentioned in the gene- I 
ral statement by Luke, ch. 9 : 4, nor in 
Paul's previous narrative when he was 
speaking to the Jews in that tongue. 
But even in those passages it is implied 
by the term laovX in that dialect — the 
Aramaic, which was then the vernacular 
language of Palestine. ^ Why ..persecutest 
thou me ? Saul is here given to under- 
stand that the persecution was regard- 
ed by this glorious Being as the perse- 
cution of Him. And hence he was most 
deeply impressed with the intimate and 
vital union existing between Christ and 
His Church, so that this doctrine is 
every where fully brought out in his 
Epistles. How this revelation, also, 
gave Paul the richest solace under his 
own grievous persecutions, to think 
that Christ regards Himself as suffer- 
ing in and with His members. ^ It is 
hard, &c. See ch. 9 : 5. Christ says 
not, "It is hard for me," but, "It is 
hard for thee." What tender compas- 
sion toward the sinner! And if Jesus 
Christ can thus subdue and melt such a 
hardened foe of Christianity, who is 
there that is beyond the power of His 
grace to convert 1 ^ To kick. As oxen 
driven before the plow, kick against j 
the goad which is armed with a sharp j 
iron, and thus get only lacerated for i 
their pains — how hard it is for thee to j 
be resisting thus where you must be j 



the sufferer, fighting against Jehovah 
and being only wounded more and 
more. ^[ / am Jesus. In ch. 22 : 8, it 
is, "Jesus of Nazareth." It was a 
revelation to Paul of the Risen Jesus 
— the same despised Nazarene who 
was so lately crucified at Jerusalem. 
Of course, He must have been raised 
from the dead. And if so, this proved 
Him to be the Son of God, Rom. 1 : 4. 
By this one revelation all His claims 
were at once established. If this is, 
indeed, Jesus of Nazareth, then He 
must be the Messiah, for He promised 
to rise again, and He made this the 
test of all His pretensions. And by 
this the Father set His seal upon His 
word and work as true and accepted 
on high. Besides, the resurrection 
proved thus in His case, is the pledge 
and earnest of the glorious resurrection 
of His believing people. 1 Cor. ch. 15. 

16. But rise — rise up. This com- 
mand was given to him both by Christ 
and by Ananias, ch. 22 : 10, 16, first 
with reference to going to Damascus, 
and next with reference to his rising 
up and being baptized on the spot, while 
standing up, ch. 22 :16. ^ For unto this 
(end) I have appeared unto thee — been seen 
by thee. I, who am ascended to heaven 
and seated at the right hand of the 
Father, and whom the heavens must 
(necessarily) receive until the epochs 
of restitution of all things — I have ap- 
peared to thee in my proper glory, as 
the Shekinah of the Temple, dwelling 
between the cherubim, 1 John 1 : 5. 

To make thee. In ch. 22 : 14, the 
same word is rendered, " He hath cho- 
sen thee." It means, hath fore-ordaincd 
thee. This is the disclosure of an eter- 
nal purpose, and no novelty nor acci- 
dent. Paul was thus far the only one 



4 A. D. 60.] 



CHAP. XXVI. 



395 



nch. 22:21. 

17 Delivering thee from the people, and from the Gen- 33 : 5 . a 
tiles, n unto whom now I send thee. SStaSiS 

18 °To open their eyes, and p to turn them from dark- |p£ r ifi£; 
ness to light, and from the power of Satan nnto G-od, q that ^ belt's- ii. 
they may receive forgiveness of sins, and r inheritance f?t i :18,ai: 
among them which are s sanctified, by faith that is in me. ^p'et.^g, 25 



of the Apostles to whom Christ re- 
vealed Himself in the glory of His 
ascended estate. Though He appeared 
to the eleven as the risen Lord, and 
from the invisible world, yet only to 
Paul had He yet appeared in a glory 
beyond that of the transfiguration. He 
■was, indeed, "transfigured" before the 
favored three, Peter, James, and John, 
in order that they might thus get 
glimpses of the heavenly and eternal 
glory that belonged to Him. But here 
He shines forth in something of His 
own glorified effulgence. After this 
He reveals Himself still further to 
John at Patmos, " and His countenance 
was as the sun shinethinhis strength," 
Rev. 1:16. ^ A minister and a witness. 
He was to be a servant in the way of wit- 
nessing, or witness-bearing to others — 
both of those things ivhich thou hast seen, 
(ch. 22 : 15,) as here, for example, he 
bears witness before Felix, Festus and 
Agrippa. ^\ And of the things which — 
that is, of other visions which he 
should afterwards have, as ch. 18 : 9; 
23:11; 2 Cor. 2:2. Note.— We have 
in these words almost the same lan- 
guage as that of Ananias, ch. 22 : 15, 
and as Ananias was sent by God, his 
address to Paul may be considered as 
God's. 

17. Delivering thee — rescuing thee. 
This deliverance was promised in con- 
nection with his obedience, and in the 
way of accomplishing God's plans for 
the salvation of others. This implies 
his persecution both by the people (the 
Jewish people) and by the Gentiles, (vs. 
20, ) and such promise was implied in 
the commission, and it was express- 
ed, also, as ch. 18 : 9, 10 ; 22 : 18 ; 
23 : 11 ; 2 Cor. 12 : 1 ; Gal. 1 : 12— as 
Whitfield said, "I am immortal till my 
work is done." Agrippa believed in 
prophecy as a seal of God's commis- 
p,ion. To whom — to both the Jews 



and Gentiles, but especially to the lat- 
ter; and he preached to both — first 
to the Jews, and when they rejected, 
then turning to the Gentiles. 1 / send 
thee. This is the direct and positive 
form of Paul's commission as an Apos- 
tle. 

18. The great objects of his apostle- 
ship are here set forth. "A noble de- 
scription (says Bengel,) of the whole 
process of conversion." ^ To open 
their eyes. He who sends Paul opens 
the eyes ; and He does it by the instru- 
mentality of Paul. Christ Himself 
was commissioned "to preach recov- 
ering of sight to the blind," to be 
brought about in the use of Gospel 
means and agencies, (Luke 4:18; 
see Isa. 43 : 6, 7, and this He contin- 
ues to do in His Church, by the Spirit 
who anointed Him for this purpose, as 
that Spirit works through the means 
of grace and by the instrumental agen- 
cy of the living preacher. Note. — 
This great work of the ministry implies 
that men are blind by nature, and the 
same power as is needed to create men 
is requisite to make any man " a new 
creation." See Eph. 1 : 11, 18 ; Col. 1 : 
12 ; 1 Pet, 1:4. 1[ To turn— for turn- 
ing. The same form of the verb is 
used 2 Pet. 2 : 21 ; see also vs. 30 ; 
ch. 14 : 15. The object of opening 
their eyes was their turning from dark- 
ness to light, which they could not 
before distinguish nor appreciate, "that 
the light of the glorious Gospel of 
Christ, who is the image of God, should 
shine unto them." Conversion is that 
course of altered living which follows 
upon God's act of regeneration. It 
is the new life which results from the 
renewal of the heart. See Isa. 9 : 2. 
From being children of darkness they 
should become, by Divine power and 
grace, children of light, so as to walk 
q,s children of light — turning away 



39G 



THE ACTS OF THE APOSTLES. 



[A D. CO 



q Luke 1:77. 
r Eph. 1:11. 
Col. 1 : 12. 
sch. 20: 32. 
t oh. 9: 20, 22, 
29, and 11 : 26, 



19 Whereupon, 0 king Agrippa ; I was not disobedient 
unto the heavenly vision : 

20 But 4 shewed first unto them of Damascus, and at 



from works of darkness and coming to 
the light, and walking in the light of the 
Son of Righteousness. This great work 
contemplates, as a further step, the 
turning of men from the authority of 
Satan — from his bondage of worldli- 
ness and sin unto God, as a further 
result of opening the blind eyes. Sa- 
tan holds men in his power — Christ 
comes as their Deliverer, to set them 
free from this degrading slavery. And 
conversion is the turning away from 
his ensnaring, captivating power unto 
God. It is, therefore, a turning away 
from misery to happiness — from bond- 
age to freedom — from the control and 
servitude of the devil to the free ser- 
vice of God. And the Holy Spirit in 
His renewing work does thus convince 
us of our sin and misery, and enlight- 
en our minds in the knowledge of Christ 
and renew our wills, and persuade and 
enable us to embrace Jesus Christ free- 
ly offered to us in the Gospel. Hence 
this great work contemplates, also, 
forgiveness of sins, which sinners are 
to receive as a free gift, by "turning 
to God," who alone can give it. Christ 
is "exalted to be a Prince and a Saviour 
to give repentance to Israel and for- 
giveness of sins," (ch. 5: 31.) All the 
work hinges, therefore, upon the open- 
ing of the blind eyes, a work of sov- 
ereign power and grace. But any 
blind Bartimeus can cry, Have mercy 
on me, Lord, that I may receive my 
sight. And all God's plans in the Gos- 
pel, the Church and the ministry, are 
to this end, to grant all these saving 
blessings freely. Christ is exalted for 
this very end. And further, the work 
in its consummation contemplates that 
men shall receive inheritance in the 
heavenly Canaan, a patrimony as chil- 
dren of God and of light, which they 
get by testament, by virtue of their 
filial relation to G 'jd in Christ. Eph. 
1:11, 14, 18; 5:5; Col. 1:12; 3: 
24. "If children, then heirs, heirs of 
God and joint heirs with Christ." (Rom. 
8:17; Heb. 9:15; 1 Pet. 1:4.) It 



is an inheritance among them which are 
sanctified. " For He who sanctifieth 
and they who are sanctified are all of 
one," &c. Heb. 2 : 11. "Come, ye 
blessed of my Father, inherit the king- 
dom prepared for you," &c. Only the 
sanctified can enjoy the inheritance ; 
so we give thanks to Him who makes 
us meet to be partakers of the inher- 
itance of the saints in light ; who hath 
delivered us from the power of dark- 
ness, and hath translated us into the 
kingdom of His dear Son. Col. 1 : 12, 
13. Only the true believer can be 
sanctified. All this privilege of the en- 
lightening and forgiveness and deliver- 
ance and inheritance Christ declares 
to be, by faith that is in me. The 
only salvation is by faith in Christ as 
a personal Saviour and in His finished 
work. Paul is here commissioned to 
preach faith ; and He is the great 
Apostle of Faith. These points, here 
brought forward, he treats most fully in 
the Epistles, especially to the Romans, 
Galatians, Ephesians, Colossians and 
Hebrews. We receive all the blessings 
of the Gospel freely by faith in Christ. 
Gal. 5:6; James 2 : 17, 22, 26 ; John 
3: 23. 

19. Whereupon — literally, whence — 
having received such a Divine commis- 
sion, I was not — (literally, I became not,) 
I did not prove — disobedient. The term 
means also unbelieving. So faith and 
works belong together. One word may 
answer for both. Without faith we are 
also unfaithful. Christian faith is the 
source of all Christian works. Heb. 
ch. 11. ^ The heavenly vision, cr ap- 
parition — in which Jesus appeared to 
him, Paul obeyed, because he believed 
it. 

20. He now declares how promptly 
and fully he carried out the Divine in- 
structions according to this miraculous 
commission. Not disobedient to the 
vision, but to those at Damascus first, and 
Jerusalem and unto all the region of 
Judea, and to the Gentiles, telling (de- 
claring) to repent, &c. Paul here gives 



A. D. 60.] 



CHAP. XXVI. 



397 



and 14, 
and 17, 
and 19, 



Jerusalem, and throughout all the coasts of Judea, and 
then to the Gentiles, that they should repent and turn to ». 
God, and do u works meet for repentance. * Mat*, an. 

21 For these causes x the Jews caught me in the temple, xeh - 21 : 301 31 * 
and went about to kill me. 

22 Having therefore obtained help of God, I continue 

unto this day, witnessing both to small and great, saying y 4 Luke2 * :27 > 
none other things than those y which the prophets and cb - 24 :U - and 



28 : 23. 



Moses did say should come. Snk-le. 



an outline of his labors — First he 
preached in the synagogues at Damas- 
cus, (ch. 9:20; 22:27,) and seems to 
have been coming in and going out of 
the city in these labors during his three 
years in Arabia, (Gal. 1:22,) and (to 
those) at Jerusalem (ch. 9: 26, 29,) and 
unto all the region of Judea — that is, 
after his second visit to Jerusalem, 
(with the alms, ch. 11:30.) See ch. 
12 : 25. This was prior to the mission- 
ary commission, ch. 13:2. And (then) 
to the Gentiles — as Missionary of the 
Church at Antioch, and sent also by 
the Holy Ghost, ch. 13 : 42, 48 ; 14: 1, 
15, 21, 25, 26; 15 : 35; 16: 13, 32; 
17: 17; 18:4; 19:10. Thus he shows 
that he labored first among the Jews ; 
and even when he went to the Gentiles 
as a foreign missionary of the Church 
of Antioch, he preached to the Jews 
first — to repent and turn to God~to 
change the mind, and to "turn from 
the power of Satan unto God," (vs. 
18,) doing (practicing) works worthy of 
the repentance (referred to) — works be- 
fitting this repentance unto life — works 
such as should show their repentance 
to be sincere. This Avas also the ex- 
hortation of John the Baptist, whom 
the Jews recognized as a prophet. 
When the Pharisees and Sadducees 
came to be baptized by him, he said, 
"Bring forth, therefore, fruits meet 
for repentance," Matt. 3:8. And so 
our Lord said, "For by their fruits ye 
shall know them." Repentance is not 
merely a duty, but a privilege — as it 
is to turn back from a yawning pit, 
from a fearful precipice, from a den 
of beasts, from danger and death — so 
is it to turn from darkness to light, 
from the power of Satan unto God. 
34 



21. For these causes — literally, on ac- 
count of these things — his labors among 
the Jews and Gentiles thus carried on 
according to his commission — the Jews 
caught (seized) me in the temple, refer- 
ring to his first arrest at Jerusalem, 
which was led on by the Ephesian Jews, 
ch. 21 : 28, 29. Those Asiatic Jews 
had known of Paul at Ephesus and 
thereabouts preaching Jesus of Naz- 
areth as the Messiah, and the equality 
of the Gentiles in the privileges of the 
Messiah's kingdom, and on account of 
these things they sought to kill him — 
literally, endeavored to lay (murderous) 
hands on me — that is, by lawless vio- 
lence, the same term as applied to our 
Lord, ch. 5 : 30. 

22. Having therefore, &c. — literally, 
Therefore, (or, so then,) having obtained 
the help from God — which God alone 
could give, (vs. 12, ) and without 
which he must have, fallen under his 
persecutions. Ch. 21 : 31-33 ; 22 : 23- 
25; 23 : 6; 24: 5, 27; 25 : 10, 11. 
This fact of the Divine protection he 
gives as the only accounting for his 
being there that day. Thus he refers 
to a present God, and to the fulfilled 
promise of this risen Jesus, that no 
one should set upon him to hurt him, 
&c, (vs. 17; ch. 22:21.) f I con- 
tinue — / have stood — kept my ground 
and continued — held on in my course 
— witnessing — (bearing witness) accord- 
ing to his commission, (vs. 16,) both 
to small and great — both to those of 
lowest rank, as well as to this highest 
court and these chief dignitaries, ch. 
25 : 23. f[ Saying nothing beyond 
(outside of) the things which both the 
Prophets spoke of as about to come to 
pass— and Moses, the beginning of tho 



398 



THE ACTS OF THE APOSTLES. 



[A. D. 60. 



Luke 24: 26, 2 3 a That Christ should suffer, and b that he should be 
)Y C iTi8 5 : 20 ' the first that should rise from the dead, and "should shew 
Luke* 5 : 32. light unto the people, and to the Gentiles. 
2K' n g S 9:ii. 24 And as he thus spake for himself, Festus said with 
bor. 1 ?? a," a l° u d voice, Paul, d thou art beside thyself; much learning 
Idllio: 1 *' doth make thee mad. 



Prophets, who recorded the first Gospel 
promise, and with whom Christ began 
when He expounded in all the Scrip- 
tures the things concerning Himself, 
(Luke 23 : 27,) and that Moses, too, 
whom they boasted. This he declares 
in the face of their accusation that he 
" taught the Jews who were among the 
Gentiles to forsake Moses," ch. 21 : 21. 

23. That Christ should suffer — lit., 
if ( that is, whether — as to whether ) 
Christ is ( was to be) one who could suffer 
— a sufferer, &c. These were the points 
he was wont to discuss. The Jews obsti- 
nately denied that the Messiah could 
die, and hence they denied that He 
could rise. They were so at a loss to un- 
derstand the prophecies about the suf- 
ferings of the Messiah, that they came 
at length to invent the theory of two 
Messiahs — the one a conquering, and 
the other a suffering one. The cross 
of Christ was to the Jews a stumbling- 
block — an offense. Christ opened the 
understanding of the disciples to un- 
derstand the Scriptures, that thus it 
behooved Christ to suffer and to rise 
from the dead the third day. Luke 24 : 
45, 46. And so He expounded unto 
them in all the Scriptures, beginning 
at Moses, and passing through all the 
Prophets, the things concerning Him- 
self to this very effect, that Christ (the 
Messiah of their Scriptm-es,) ought 
to (must needs) have suffered these 
things and enter into His glory. 
Luke 24 : 25, 26, 27. And that he 
should be the first — lit., ivhether first 
from the resurrection of (the) dead (ones) 
he is about to proclaim light to the (Jew- 
ish) people and to the (Gentile) nations. 
This point of Christ's resurrection was, 
of course, immediately connected ■with 
that of His death ; and the question 
was whether this was the predicted 
office-work of the Messiah, to die and 
rise again as first of all — "the first fruits 



of them that slept," (1 Cor. 15 : 20,) 
rising in order to raise others — His 
resurrection being the pledge of the 
glorious resurrection of all His people. 
Here Paul claims to be an adherent of 
the ancient faith, and of the great 
vital doctrine (which Christ Himself 
set forth, ) that the Messiah must needs 
suffer in order to conquer, and must 
die in order to abolish death, and to 
rise and reign as the representative of 
His people ; and that thus He brings 
life and immortality to light through 
the Gospel, (2 Tim. 1 : 10.) So Jtsus 
is called the first-bom from the dtad, 
Col. 1:18; Rev. 1 : 5 ; See Isa. 42: 6 ; 
49 : 6; 60: 1, 2, 3 ; Luke 2: 32; 13: 
47. He was the first who was raised 
from the dead to immortal life, Ps. 16: 
10, 22, 32 ; Isa. 53 ; 10. Lazarus and 
others were raised miraculously, and 
many bodies of the saints that slept 
arose and came out of their graves 
after His resurrection, Matt. 27 : 53. 
Hence He was the first fruits of the 
risen dead — as the first ripe stalks of 
the grain were presented at the Pass- 
over as a pledge and earnest of the 
great harvesting that was to follow. 
These were the points which Paul 
maintained, and in so doing he showed 
himself true to the ancient faith, as set 
forth in their Scriptures. 

24. As he thus spake — literally, he 
defending (urging in his defense) these 
things. The impression which Paul's 
defense made upon the wily, politic Fes- 
tus, as a mere man of the world, is here 
given. The doctrine of the resurrec- 
tion led some of the Athenian news- 
mongers to mock ; and it leads this 
Roman politician to charge the Apostle 
with madness. While the doctrine of 
Christ crucified is to the Jews a 
stumbling-block, it is also to the Greeks 
foolishness. That this Jesus should 
claim to be the enlightener of the na* 



A. D. 60.] 



CHAP. XXVI. 



399 



25 But lie said, I am not mad, most noble Festus ; but speak forth 
the words of truth and soberness. 

26 For the king knoweth of these things, before whom also I speak 
freely : for I am persuaded that none of these things are hidden from 
him ; for this thing was not done in a corner. 

27 King Agrippa, believest thou the prophets ? I know that thou 
believest 



tions is also hooted at as insanity itself. 
Literally, thou art mad — the much learn- 
ing (the many letters) in perverting thee 
to madness — turns thy brain, as we say. 
Paul's eloquent and learned citations 
of the Jewish Scriptures, and his ear- 
nest maintenance of his points, made 
this impression upon Festus, that he 
was gone mad with these questions — 
that they had turned his head. The 
great doctrines of Christianity seem to 
the mere worldling like jargon, and 
the earnest enforcement of them, like 
insanity. But to them that are saved, 
whether Jew or Greek, this Gospel 
truth is the power of God and the wis- 
dom of God. (1 Cor. 1 : 24.) 

25. Paul most calmly, but positive- 
ly replies, lam not mad, as you allege — 
and then showing his composure, adds, 
most noble Festus, (as we would say, 
"your excellency,") — but words of truth 
and soberness I am speaking out. The 
term "soberness" (sound-mindedness) 
is opposed to the madness, or insanity 
with which he is charged. Words (ut- 
terances) of truth and soberness are in 
direct contrast with words of raving 
insanity. They are not any thing but 
truth and the sober truth unexaggera- 
ted, springing from, and expressing 
what is true, and in " the spirit of a 
sound mi?id." 2 Tim. 1 : 7. 

26. Turning from this railing of 
Festus, Paul appeals to Agrippa, be- 
fore whom he stood for a hearing. 
Agrippa was conversant with the Jew- 
ish affairs, and knew of the Christian 
name, (vs. 28, ) and Paul appeals to his 
knowledge of these facts, and Agrippa 
did not deny. This would seem a 
strong evidence of the truth of Chris- 
tianity. The Christian religion is based 
on great historical facts, respecting a 
Person — His life and death and res- 
urrection and ascension — His doctrines 



and miracles, predictions, &c. And 
Paul appeals with confidence to one 
who was so well versed in the affairs of 
the Jews, was the guardian of the tem- 
ple, &c, that he knew of these facts, and 
he gives this as a reason for his free- 
dom of speech, that he would be un- 
derstood by Agrippa — before whom he 
was making his defense, and not before 
Festus — literally, to whom, .also, I dis- 
course, using all f reedom of speech. This 
Paul had suggested at the outset, 
(vs. 3,) as the privilege of his position 
in standing now before Agrippa, one 
who could understand him, and the 
facts and customs to which he should 
refer — for that any of these things is 
hidden from him, I do not believe, for 
this thing was not done in a corner — but 
openly and in the Jewish capital, and 
on the most public occasion, when rep- 
resentatives of all quarters were as- 
sembled at the great national feast. So 
the Apostles appeal to the chief cities of 
the world for the truth of the mira- 
cles which they wrought among them. 
Therefore, though Festus, a Gentile and 
alien, might pronounce his doctrine an 
insanity, he would appeal to the king 
himself, before whom he was ma- 
king his defense, to say whether these 
facts could be denied. — How many liv- 
iug witnesses are there for the truth 
of Christianity to whom we may al- 
ways appeal, against the insane ra- 
vings of skeptics who call the Christian 
mad. 

27. Paul having thus appealed in- 
directly to Agrippa as to his know- 
ledge of the facts, now directly appeals 
to him as to his belief of the prophets 
on the faith of a Jew. Thus with con- 
summate skill he starts the question 
and at once assumes it as of course. 
And thus he holds the king to an ad- 
mission of the great truths of Christi- 



400 



THE ACTS OF THE APOSTLES. 



[A. D. GO. 



28 Then Agrippa said unto Paul, Almost thou persuadest nie to 

be a Christian. 

o i cor. i: 7. 2 9 And Paul said, e I would to God, that not only thou, 
but also all that hear me this day, were both almost, and altogether 
such as I am, except these bonds. 

30 And when he had thus spoken, the king rose up, and the 
governor and Bernice, and they that sat with them : 



anity, which are based on a belief in 
the prophets, which as a Jew he must 
of course receive. 

28. Agrippa being thus pointedly 
appealed to, on the ground of his be- 
lief in the prophets, which might be 
assumed, as it was fundamental to his 
religion as a Jew — replies, admitting 
the impression which Paul's discourse 
had made upon him. Almost — literally, 
in a little. Tyndale and Cranmer read, 
"Somewhat thou bringest me in mind for 
to become a Christian." And this may 
be the sense — slightly you are inducing, 
persuading me. In the only other pas- 
sage where this phrase occurs it means 
briefly, summarily, Eph. 3 : 3. And here 
also this may be the sense. Agrippa 
feels himself hard pressed by Paul's 
arguments, and finds that he is in a sort 
held by his faith in Judaism to admit 
Christianity. He cannot deny his 
religion — he is not prepared to admit 
these inferences from his belief in the 
prophets. Festus scoffs and Paul in- 
sists, and Agrippa thus suddenly thrust 
into such a dilemma, can do nothing 
but protest against being drawn so 
summarily into an admission of the 
Christian system. He sees where all 
this close pressure of Paul's argument 
is carrying him, and he cries out, You 
are summarily persuading me (attempt- 
ing to persuade me,) to become a Chris- 
tian. As though he had said, "You 
are crowding me to this conclusion, 
which I am not yet prepared to ac- 
cept." Paul was thus shutting him 
up to the faith, as if in spite of him- 
self, and in a sort compelling him to 
embrace the Christian faith, as a neces- 
sary consequence of Judaism and as 
the proper fulfillment of the prophets. 
And just at this point, where he ought 
to have believed, but would not, he 
can get no relief except by dismissing 



the subject. Agrippa sees that Paul 
is aiming, at the practical end of con- 
verting his hearers to Christianity, and 
he feels the striking appropriateness 
and force of his positions. 

29. Paul takes him up at this half- 
way confession, however spoken, and 
replies, / would (I could pray) to God 
that — (literally, both in little and in 
much,) both in brief and at length, 
persuaded, — ( whether summarily or 
lengthily persuaded) not only thou, but 
all they who hear me this day, might be- 
come (Christians) such as I am, excepting 
these bonds. Or it may mean that (both 
in little and in much,) both partially 
and largely, all might become as he 
was, excepting these bonds, (which, as he 
pleaded, he held up to view — chained 
as he probably was to the soldier who 
guarded him, ch. 12:6; 20:34; 21: 
33 ; 28 : 20.) This Christian magna- 
nimity, wishing those who unjustly con- 
fined him nothing but good, wishing 
them everything but evil — is a splendid 
specimen of the true Christian spirit 
even in chains. So able to give a 
reason of his hope — so bold, calm and 
convincing in his defense of the truth — 
so earnest and tender in enforcing it, 
and yearning so at heart for the salva- 
tion of his persecutors, Paul wins a 
glorious victory. And this last and 
fullest vindication of the Christian 
cause in the face of Jewish and Gen- 
tile dignitaries, before he quits the 
Holy Land for the metropolis of the 
heathen world, will stand on record 
wherever the Gospel is preached, (like 
Mary's anointing,) as a memorial of 
him. 

30. Ani he having spoken these things. 
Paul had thus reached his conclusion, 
and nothing could have been a happier 
close than such a rejoinder. One would 
think such last words must have gone 



A. D. GO.] 



CHAP. XXVI. 



401 



31 Aud when they were gone aside, they talked between 
themselves, saying; f This man doeth nothing worthy of {^a'dUt 
death or of bonds. 

32 Then said Agrippa unto Festus, This man might 

have been set at liberty, s if he had not appealed unto gch - 25:11 ' 
Csesar. 



deeply to the very soul of those who 
heard them. The King Agrippa, how- 
ever, could endure this direct and per- 
sonal appeal no longer. He rose first, 
and at the signal, the rest, in their 
order of rank as here given, would 
naturally follow. It is related by his- 
torians that this Agrippa was so far 
conciliated toward the Christians, that 
he granted those of them who fled into 
his territory during the Jewish wars, 
leave to remain and worship unmolest- 
ed. — Dan. Brenius. ^ The governor — 
ch. 23 : 26.' Bernice — sister of Agrip- 
pa, ch. 25: 13. T[ They that sat, &c. — 
Assessors, chief captains and head men 
of Cesarea, ch. 25 : 23. 

31. Gone aside. — These dignitaries 
having withdrawn from the judg- 
ment-hall, leaving the prisoner and 
his guard, and any others present, so 
as to confer together in reference to 
the case, aad obtain the counsel of 
Agrippa, which Festus sought — they 
talked with one another, saying, This 
man is doing nothing worthy of death 
or of bonds. Thus again Paul is pro- 
nounced innocent. As his former 
judges have also declared so, and now 
this last and chiefest hearing has re- 
sulted in the same verdict of innocence. 
This reminds us of our Lord, of whom 
even Pilate, and Judas, and the thief 
on the cross testified, this man hath done 
nothing amiss. 

32. Agrippa's opinion is now form- 
ally given, though there had been no 
judicial trial, only a full hearing of the 
case. T This man might have been set 
free, (released from confinement,) if he 
had not appealed unto Caesar. This 
was a3 much as to say, (1) That he 
had been unjustly kept in confinement, 
for he had done, and was doing, nothing 
worthy of death or of bonds, (chains,) 
and (2) That he might have been set 
free at any time before he made a 

31* 



formal appeal to Cesar — that is, while 
he was held by Festus, and while, as 
Festus knew, nothing was proved 
against him. This verdict of Agrippa, 
therefore, is a virtual condemnation of 
Festus. And yet he had invited the 
counsel of Agrippa in his embarrass- 
ment on this very point, because he 
ought not to send Paul up to Csesar's 
court as a prisoner, and yet have no 
definite crimes to table against him, 
ch. 25 : 27. He himself had also con- 
fessed his innocence, ch. 25: 18. And 
now Agrippa gives it as his opinion, 
that there are no crimes to be charged 
against the prisoner, and that Festus 
might have released him before his ap- 
peal, and just when he was scheming 
to give Paul over to his enemies for a 
trial at Jerusalem. It is Festus that 
is condemned, and Paul that is vindi- 
cated. The prisoner is set free at the bar 
of equity and truth, and the governor 
is held a prisoner at the court of con- 
science and of God. Note. — Agrippa 
pronounces that Paul might have betn 
set free but for his appeal. But we shall 
see that rather he might have been set 
free, but for his greater work he has 
yet to do in chains, at the court of 
Nero, on the Palatiue Hill, in the me- 
tropolis of the Gentile world. 

CHAPTER XXVII, 
§ 39. Paul sets sail for Rome — is 

SHIPWRECKED AT MALTA, BUT AR- 
RIVES safely. A. D. 60. Ch. 27 : 

The Apostle of the Gentiles has now 
fulfilled his witness-bearing work in 
the land of Israel, and has proved the 
faithfulness of the Risen Jesus, that 
none should set upon him to hurt him. 
He is even now, at length, about to ful- 
fill the Divine plan and his own cher- 
ished desire, and by strange providen- 



402 



THE ACTS OF THE APOSTLES. 



[A. D. 60 



CHAPTER XXVII. 
ecii. 25-.12, 25. -± ^ NI) a j t was determined that we should sail 

into Italy, they delivered Paul and certain other prisoners 
unto one named Julius, a centurion of Augustus' band. 

2 And entering into a ship of Adramyttium, we launched, 
6 ch. 19:29. meaning to sail by the coasts of Asia : one b Aristarchus, a 
Macedonian of Thessalonica, being with us. 



ces, is setting out for Pagan Rome, the 
metropolis of the world and of heathen- 
dom. The hinderances in his path all 
along prove helps; and storms and seas 
cannot destroy him whom God has ap- 
pointed to a work beyond the seas. 
Neither the virulence of enemies nor 
the poison of vipers can kill him till 
his work is done. The narrative here 
given of the voyage has been most 
minutely scrutinized in the light of 
the latest nautical and geographical 
researches. James Smith, Esq., an Eng- 
lish writer, availed himself of a win- 
ter's residence at Malta to investigate 
whatever belongs to the history of the 
shipwreck, and has also brought to 
light from ancient records of Mediter- 
ranean voyaging, the most wonderful 
confirmation of the narrative, as re- 
gards the localities, antiquities of navi- 
gation, winds, customs, &c. Even the 
soundings of St. Paul's Bay, as fur- 
nished by Capt. Smyth of the British 
Navy, have furnished a remarkable 
contribution to the accuracy of the 
narrative. We do not, indeed, require 
such proofs. But we adore the wonder- 
working providence of God that brings 
forward from all sources such ample 
and indisputable confirmations of His 
Inspired Word. 

1. And when it wis determined — lit., 
decided for our sailing, fixing the time 
and the arrangements such as are men- 
tioned here. The decision to send 
Paul to Rome had been made before, ch. 
25 : 12. It is to be noted that here the 
historian Luke again includes himself 
in the narrative {"we,") for the first 
since ch. 21 : 18 — he having probably 
remained as a companion of Paul dur- 
ing the interval. Aristarchus was also 
allowed by Festus to accompany him, 
(vs. 2.) The term rendered ^sail" 



I means strictly, sail away — "set sail," 
! as we say. It is a nautical term, and 
j occurs also ch. 13:4; 14: 2G; 20:15. 
I Milford remarks that "the use of oars, 
so prevalent in Grecian navigation, is 
so little known in our seas — that to 
sail is our only general term for going 
by sea." ^ Into Italy — rather, unto 
Italy. ^ They delivered — (it is not said 
who, but is meant impersonally to ex- 
press the general idea that it was done 
by those having it in charge) — Paul and 
certain other prisoners, (whether Chris- 
tians or no, is not said, but possibly 
including some such. ) It was common 
to send prisoners from Judea to be 
tried at Rome. Josephus tells us that 
"Felix sent to Rome several priests of 
his acquaintance, honorable and good 
men, to answer for themselves to Cre- 
sar." ^[ Julius. It is held by many 
that this cohort of which he was the 
centurion, was a division of the Roman 
army stationed at Cesarea. Some iden- 
tify it with the Italian band, ch. 10: 
1, though it is here called by a diiferent 
name ; and this name, the Augustan, 
was given to several legions of the 
Roman army, though it is not neces- 
sary to suppose that any one of these 
was stationed at the East. Tacitus 
speaks of Nero's body-guard as having 
received this title of Augustans about 
this time, A. D. 60, with the rank of 
centurion. — Tac. Ann. xiv. 15. Julius 
may have been one of these, who had 
been sent by Nero on some commissiou 
to the East and was returning to Rome. 
Or the term Augustus' may simply 
mean the Emperor's. 

2. Entering into — going aboard. ^Ship 
of Adramyttium. This was a merchant 
vessel belonging to Adramyttium, a 
sea-port of Mysia, in Asia Minor, op- 
posite the isle of Lesbos. It was rare 



A. D. 60.] 



CHAP. XXYII. 



403 



3 And the next day we touched at Sidon. And Julius 
"courteously entreated Paul, and gave him liberty to go Sb-m?*'** 1 and 
unto his friends to refresh himself. 

4 And when we had launched from thence, we sailed under 
Cyprus, because the winds were contrary. 



to find a vessel bound from Palestine 
to Italy. The common mode there- 
fore was to embark in a vessel bound 
to one of the ports of Asia Minor, and 
there again take merchant ship for the 
remainder of the voyage. This vessel 
took them to Myra in Lycia, and here 
they took an Alexandrian vessel bound 
to Italy. So they did on the voyage 
from Philippi to Syria, ch. 20 : 6 to 21:7. 
% We launched — put off [to sea) — mean- 
ing, &c. — lit., being about to sail. This 
term is connected in some editions with 
the vessel and in others with the peo- 
ple, and may mean either to denote the 
course the vessel was to take, or the 
course the ship's company proposed. 
^To sail by the coasts — lit., to coast along 
(touching at) the {chief ') ports of (Pro- 
consular] Asia. Aristarchus was pos- 
sibly a passenger, as we find him a fel- 
low prisoner of Paul at Rome, Col. 4: 
10, (see ch. 19 : 29 ; 20 : 4,) or he may 
have freely shared Paul's confinement. 

3. The next dag we touched. This 
means, we "came to" at Sidon — the op~ 
posite of put off. As they doubtless set 
sail from Cesarea, the port of Syria, 
they made sixty-seven miles to Sidon, 
the Phenician city which lies north- 
east along the coast. The mode of 
navigation would lead them to hug 
the shore, and judging from the favor- 
able distance they made, we infer that 
the wind was fair for that port. Be- 
sides, the westerly wind is that which 
prevails there in summer. It was their 
plan, also, to touch at the chief ports, 
and they probably carried on a coast- 
ing trade. We find them making some 
little delay at Sidon. ^ And Julius 
(lit.,) using Paul philanthropically, in- 
dulged him going to his friends to obtain 
{their) care. This centurion thus kindly 
treats Paul throughout, and may have 
listened to his last defense among 
the dignitaries at Cesarea. He was, 
at any rate, favorably disposed toward 



him. The friends of Paul at Sidon 
were Christian brethren there, as the 
Gospel was preached at Phenicia, ch. 
11 : 19, and there were brethren at 
Tyre, ch. 21 : 3. The term denotes 
rather personal friends, who were also 
doubtless Christians, and who would 
probably furnish him such outfit for 
the voyage as he would require. Sidon 
is now a missionary station of the 
American Board, where Br. Thomson, 
author of " The Land and the Book," 
labors. It lies twenty or thirty miles 
north of Tyre, and is commonly men- 
tioned in the New Testament in con- 
nection with it, and it is the more an- 
cient city of the two, " the border of the 
Canaanites," Gen. 10 : 19. Dr. Thom- 
son gives the present population as 
from nine to ten thousand, of whom 
six thousand eight hundred are Mos- 
lems and three hundred Jews. Old 
Sidon is marked by a round fort on the 
hill, and presents a fine view from the 
south, as it juts out into the sea with 
the white buildings. As we entered 
the city from Beirut, we passed through 
a narrow street crowded with dirty 
bazaars — one-story, cupboard-looking 
shops of silk, tobacco, &c. Men were 
reeling silk and drying nets along the 
sea-beach, and the country toward 
Tyre lay in beautiful slopes, well cul- 
tivated with gardens of mulberry, fig, 
and flowers. 

4. And when we had launched — lit., 
having put off from thence ice undersailed 
Cyprus, because the winds were contrary. 
Some understand it that they sailed 
under, or south of Cyprus, but in nau- 
tical language it means rather, that 
they sailed under the lee, or leeward 
of Cyprus, so that the island was be- 
tween them and the wind, and thus 
they were sheltered. This makes the 
reason good for taking the inner course. 
Besides, the next verse states this to 
have been their course, as the sea of 



404 



THE ACTS OF THE APOSTLES. 



[A. D. 60. 



5 And when we had sailed over the sea of Cilicia and Pamphylia, 
we came to Myra, a city of Lycia. 

6 And there the centurion found a ship of Alexandria sailing into 
Italy; and he put us therein. 

7 And when we had sailed slowly many days, and scarce were 

come over against Cnidus, the wind not suffering us, we 
nor, candia. sa ii e( j under || Crete, over against Salmone; 



Cilicia lies between Cyprus and the 
main land. An additional reason is 
brought to light in the fact, that a 
strong westerly current prevails here, 
which would give them some headway 
even with an adverse wind. They 
sailed, therefore, to the north from 
Sidon, passing to the east of Cyprus, 
so as not to run in the face of the west 
wind in the more direct course for 
Myra. In pursuing this route, (says 
Smith,) they acted precisely as the 
most accomplished seamen of the pres- 
ent day would have done in similar 
circumstances: by standing to the 
north till they reached the coast of 
Cilicia, they might expect when they 
did so, to be favored by the land 
breeze, which prevails there during 
the summer months, as well as by the 
current. — Voyage and Shipwreck of 
Paul, p. 27, 28. 

5. Sailed over — rather, sailed through 
(the length of) the sea of Cilicia and 
Pamphylia, This defines the track of 
the vessel as above stated. (See Map.) 
About the first of May, we passed 
by steamer from Beirut along the 
southern coast of Cyprus, having it in 
sight, and making the direct fair- 
weather course to Rhodes, very nearly 
in the direction which this vessel would 
have taken with favoring wind, and in 
the very course which Paul actually 
took from Patara to Tyre, ch. 21 : 3. 
TT We came to Myra — we arrived at 
Myra, a city on a rock about twenty 
furlongs from the sea-coast of Lycia, 
marked by extensive ruins, among 
which are • a vast amphitheatre and 
splendid tombs. It is the first, there- 
fore, of the places in Asia, which the 
vessel was to touch at, and it was in 
constant commercial intercourse with 
Egypt and Italy. 

6. And there the centurion having found 



an Alexandrian ship sailing unto Italy, 
&c. Egypt was at that time one of 
the great granaries of Rome, and the 
trade was either carried on directly or 
by way of Asia Minor. This was one 
of the wheat vessels of large size, 
and strongly built for the Mediterra- 
nean trade. It is conjectured that this 
ship may have been driven off her 
direct course by the same contrary 
wind as above mentioned, and that it 
may have put in at Myra in order to 
take the westward current and land- 
breeze, which would favor it as they 
did Paul's vessel. But with the west 
winds which prevail in that sea, an- 
cient ships without a compass and not 
used to work to windward, would nat- 
urally stand to the north till they made 
the coast of Asia Minor with its bold 
shore and good harbors. The vessel 
was not out of her course, therefore, 
even if she had no need to touch at 
that important port for trading purpo- 
ses. This ship was sailing unto Italy 
— bound thither and, perhaps, just 
about to sail. ^ And he (the centuri- 
on) put us therein — put us aboard. 
Vessels at this time constantly ply 
between Alexandria and the ports of 
Asia Minor and the iEgean Sea. 

7. And (literally,) in sufficient days, 
slowly sailing and ivith difficulty hav- 
ing come over against Cnidus. The 
same adverse westerly wind prevailing, 
they could only crawl along, hugging 
the shore for the land breeze, and 
rounding the Carian peninsula to- 
ward Cnidus, at the mouth of the 
jEgean. The distance from Myra to 
Cnidus is one hundred and thirty miles, 
and with a fair wind could have been 
made in a day; whereas, at this slow 
rate of sailing agaiust the wind, it took 
them many days. Smith has shown 
that with north-west winds the ship 



A. D. 60.] 



CHAP. XXVII. 



405 



8 And hardly passing it, came unto a place which is called, The 
Fair Havens; nigh whereunto was the city o/Lasea. 

9 Now when much time was spent, and when sailing dTbe fast was 
was now dangerous, d because the fast was now already past, I? 

Paul admonished them, 27,29. 

10 And said unto them, Sirs, I perceive that this 
voyage will be with || hurt and much damage, not only of i|0r > l ' n J" r ^ 
the lading and ship, but also of our lives. 



could work up from Myra to Cnidus, 
because until she reached that point 
she would have the advantage of a 
weather shore, smooth water and a fa- 
voring current; whereas, at Cnidus that 
advantage ceased, as the coast thence 
rounds northward. Unless, therefore, 
she had put into that harbor and wait- 
ed for a fair wind, her only course was 
to run under the lee of Crete, in the 
direction of Salnione, the east extrem- 
ity of the island. Here then the dif- 
ficulty is stated — the wind not suffering 
us — (not permitting us to proceed on the 
direct course from Cnidus — the Syr- 
iac adds, to go a straight course,) we un- 
dersailed Crete, (the same term as vs. 
4) — sailed under shelter of Crete, to 
leeward of the island. Crete is the fa- 
mous island of a hundred cities, where 
Titus labored, and whose inhabitants 
are described by Paul, (Titus 1 : 12.) 
If Over against (in the direction of) Sal- 
mone, making for this east headland of 
the island. So that from Myra their 
course would be nearly due south, a 
little west, taking the wind aside or 
across their bow, whereas by going on 
a direct course from Cnidus to Italy 
they would have had it "dead ahead." 
We experienced the same north-west- 
erly gales in March, steaming from 
Malta to Alexandria — the sky clear — 
the sea short and chopping, and the 
gale on our stern almost lifting our 
French mail steamer out of water, espe- 
cially up and down in Adria where the 
two seas, the Adriatic and Mediter- 
ranean, met. 

8. And — literally, passing it (coast- 
ing it) with difficulty, (on account of 
the contrary wind,) as now they would 
be in the same position respecting the 
wind as on the coast of Asia, and they 
were trying to get along westward un- 



der the lee (south) shore of Crete — 
we came unto a certain place called Fair 
Havens, the harbor nearest to Cape 
Matala. Beyond this cape the shore 
rounds north-west, exposing them to 
the contrary gales. Now, after this sort 
of tacking up around Cyprus and down 
along Crete, they find themselves near- 
ly on the direct route of the vessel 
from Cesarea to Italy, as they would 
have coursed, but for the adverse wind 
referred to. The harbor which they 
have now reached is well known to an- 
cient and modern navigation, and nigh 
to it was the city Lasea, of which it was 
the seaport. Like other cities of tho 
coast, it was located inland, and not 
upon the sea, for fear of piratical de- 
scents. Recent travelers (185G) find 
this name applied by the natives to the 
site of an ancient town on the coast, 
about five miles east of Fair Havens. 

9. Now — literally, but much time 
having elapsed, (since leaving Cesarea, 
or, at the anchorage, ) and the sailing 
(or voyage) being now dangerous — the 
season being so much further advan- 
ced than they had anticipated at their 
departure, because the fast (of expia- 
tion, Oct. 10,) had now already past — 
whereas they had expected to arrive 
in Italy before this stormy season of 
the year. Navigation was commonly 
suspended from the middle of October 
to the middle of March, to avoid the 
equinoctial gales and the wintry storms 
and clouds which would prevent nauti- 
cal observations. Paul admonished — 
exhorted them against continuing the 
voyage, vs. 10. 

10. I perceive — this is not spoken 
by inspiration, but .on his own convic- 
tion, though this was Divinely prompt- 
ed more or less, and his judgment was 
borne out by the result — that the voy- 



406 



THE ACTS OF THE APOSTLES. 



[A. D. GO. 



11 Nevertheless the centurion believed the master and the owner 
of the ship, more than those things which were spoken by Paul. 

12 And because the haven was not commodious to winter in, the 
more part advised to depart thence also, if by any means they might 
attain to Phenice, and there to winter ; lohich is an haven of Crete, 
and lieth toward the south-west and north-west. 

18 And when the south wind blew softly, supposing that they had 
obtained their purpose, loosing thence, they sailed close by Crete. 



age is about to be with violence, (of the 
"winds and waves,) and much loss not 
only of the freight and of the vessel, but 
also of our lives. This language may 
mean only the great risk of property 
and life involved in the prosecution of 
the voyage at that time. He wished 
to persuade them to winter there, or 
at least to induce the centurion to so- 
journ there with those in his charge 
until the better season. 

11. Nevertheless, the centurion believed 
the helmsman and the owner of the ship. 
According to the custom of that time, 
the helmsman managed the ship, and 
was the captain. The owner often went 
with the vessel and received for his 
share of the profits the money paid for 
passengers and freight, while the own- 
ers of the cargo hired the helmsman 
and mariners. The officers and sail- 
ors would be thought better authority 
in navigation than Paul. The centu- 
rion was not a convert at this time. 
And both ship and cargo were lost to 
the owners by not following Paul's 
positive advice, "which could be sup- 
ported even on natural grounds " 

12. What the others advised is here 
stated. The haven being not well loca- 
ted for a winter station, (though called 
Fair Havens, and for the most part 
possibly so found,) the majority advi- 
sed to depart (put off) thence also, (from 
Fair Havens to a still farther and bet- 
ter point, ) if by any means they might 
be able, reaching unto Phenice to winter. 
This is a port on the south-west coast 
of Crete, now called Lutro, a haven of 
Crete, looking down (or toward) Lips, 
and down Corns — in the direction 
or course of these winds, (the south- 
west and north-west winds,) toward! 
which they blow, and thus sheltered I 



from them. The harbor then would 
open to the north-east and south-east, 
and this agrees with the site of Lutro. 
This however, is disputed by some, 
who contend that the courses referred 
to are those from which the winds 
blew, (from south-west and north west,) 
and that the harbor looking out toward 
these points must have faced the west, 
and had the opposite shores receding 
from each other toward the south and 
toward the north ; in which case the 
wind and harbor confronted each other, 
instead of being turned away from each 
other. Smith, however, shows that Lu- 
tro harbor looks, or, is open to, the east ; 
but having an island in front which 
shelters it, it has two entrances, one 
looking to the north-east, and the other 
to the south-east. It is proved by an- 
cient records, inscriptions, &c, that 
ships sometimes wintered at this har- 
bor. The question was now, not 
whether they should proceed on their 
voyage to Italy, as it was now too late 
in the season for this, but whether 
they should winter in one or the other 
harbor. For shelter from the westerly 
gales, the latter situation would seem 
preferable ; and we should see a rea- 
son for the choice of such a roadstead. 

13. The wind just now became favor- 
able for making the harbor of Phenice 
from Fair Havens. A south wind blow- 
ing softly would carry them along the 
northerly curve of the coast from Cape 
Matala, and therefore no wonder they 
were thinking to have gained their pur- 
pose, as a distance of only forty miles 
from Fair Havens to Phenice, west- 
north-west, would be made with a fair 
wind in a few hours. ^ Loosing — lit., 
having raised — (i.e. weighed the anchor,) 
they sailed close along, ( hugged the 



A. D. 60.] 



CHAP. XXVII. 



437 



14 But not long after there || arose against it a tempest- 11 0r ' leat - 
uous wind, called Euroclydon. 

15 And when the ship was caught, and could not bear up into the 
wind, we let he?- drive. 

16 And running under a certain island which is called Clauda, we 
had much work to come by the boat : 

17 Which when they had taken up, they used helps, undergirding 
the ship ; and, fearing lest they should fall into the quicksands, strake 
sail, and so were driven. 



shore of) Crete. The south wind would 
keep them close to the shore, and they 
would not venture out to sea, especially 
as their course would be northerly, 
after rounding the cape, four or five 
miles from Fair Havens. 

14. After doubling the cape they 
came out into an open bay, quite ex- 
posed to the weather. Their course, 
if they continued coasting, would lie 
first to the north and then to the west. 
^ But — lit., after not much, a typho- 
nic (tempestuous) wind (a typhoon — 
tornado) rushed doivn it — (rushed down 
the high lands of the coast — or, as some 
read, struck against her, the ship — some- 
times feminine,) a gale from the north- 
east, as would seem, which would pro- 
duce the effect described, ( vs. 16. ) 
This wind was technically called Euro- 
clydon, a name derived from Euros — 
which Smith has shown to be the east 
wind — compounded with a verb mean- 
ing to agitate the tvaves. The change 
from a south wind to a north-easter is 
a common occurrence in the Mediter- 
ranean. And the course of the wind 
is calculated by Mr. Smith to have 
been half a degree north of north-east 
— and it continued to blow from this 
point till they reached Malta. These 
gales are well known to modern sailors, 
and are called Levanters. Note. — 
Though this was a tornado, and 
threatened their destruction, it blew 
from the point of the compass opposite 
to the former, and but for the change 
of direction they could not have gotten 
westward. Many a fearful hurricane 
is ordered by God to carry his people 
homeward. 

15. And the ship having been caught, 
(seized,) and not being able to face the 



wind, giving up — (abandoning further 
efFort against it, ) — we were borne along 
— before the wind to the south-west. 
These corn-ships were often very large, 
and fitted to weather a gale in the 
stormy Mediterranean. One of them 
is mentioned by Lucian, one hun- 
dred and eighty feet long, forty-five 
feet wide, and from the deck down to 
the pump at the bottom of the hold, 
forty-five and a half feet. 

16. As the north-easter drove the 
vessel in a south-west course, they 
neared the little island of Clauda, 
twenty-three miles distant, and ran 
under the lee-shore, so as to be shel- 
tered by it against the wind. This 
island is off the south coast of Crete, 
and is now called Gozzo. \ With diffi- 
culty we were able to become masters of 
the boat. They took advantage of their 
sheltei-ed position to use all precautions 
against the storm — the first of which 
was to hoist the small boat on board. 
They had no anchorage, and could only 
put head to wind and drift during this 
important operation. The difficulty 
then would be not merely in the gale, 
but in the condition of the boat, which, 
after so much towing in the sea, would 
likely be full of water. 

17. After accomplishing this, they 
proceeded to a second expedient. 
Which (the boat) having raised, (hoisted 
on board,) they used helps, (stays — 
props.) These were props set under 
the ship's side while the sailors were 
undergirding it — passing strong cables 
under the keel from one side of the 
ship to the other, to keep the planks 
from starting. This is now called f rap- 
ping. The larger ships carried ropes 
for undergirding in such an extremity. 



408 



THE ACTS OF THE APOSTLES. 



[A. D. 60. 



18 And wo being exceedingly tossed with a tempest, the next day 
they lightened the ship ; 
« Jonah i:5. ^9 ^_ n( j tne third day e we cast out with our own hands 
the tackling of the ship. 

20 And when neither sun nor stars in many days appeared, and 
no small tempest lay on us, all hope that we should be saved was then 
taken away. 

21 But after long abstinence Paul stood forth in the midst of 
them, and said, Sirs, ye should have hearkened unto me, and not 
have loosed from Crete, and to have gained this harm and loss. 

22 And now I exhort you to be of good cheer : for there shall be 
no loss of any man's life among you, but of the ship. 



And fearing, &c. If they had contin- 
ued to drive before the wind, they 
would have fallen out unto (stranded 
upon) the quicksands (off the coast of 
Africa) — two large sand-banks, called 
the Upper and Lower Syrtis. \ Strake 
sail. Smith renders this "lowering the 
gear " — lowering to the deck all the 
gear or rigging connected with the fair 
weather sails — so that every thing that 
could be dispensed with should be got- 
ten out of harm's way. This is the 
practice still in making ready for a 
gale. The storm-sail was set, and the 
ship was put upon her starboard tack 
— the only expedient for avoiding the 
quicksand. And so were driven — lit., 
were borne along. Such sail was set 
as the violence of the gale would allow 
the ship to carry. So they would drift 
in the direction of Malta, westward. 

18. And we being vehemently tempest- 
tossed, the next day they made — lit., a 
throw-out — clearance — (the technical 
phrase for throwing overboard part of 
the cargo, to lighten the ship.) 

19. And the third day we cast out 
with our own hands (this expresses the 
urgency of the case, that the passen- 
gers set to work, ) the furniture of the 
skip — such as main-yard, the chests, 
beds, tables, and movables of all sorts, 
though otherwise useful. 

20. And neither sun nor stars appear- 
ing for many days, and no small tempest 
lying upon us. There was no opportu- 
nity to take any observation from the 
sun and stars, on account of the stormy 
weather ; and they had no other guide, 
such as compass, &c. ^ All hope that 



we should be saved was then (at length) 
taken away. And this despair, it is 
supposed, arose not merely from the 
violence of the tempest, but from the 
leakage of the vessel ; and now they 
could not tell which way to run the 
ship for the shore, and it seemed inev- 
itable that they must founder at sea. 

21. But after long abstinence — lit., 
and much abstinence from food existing — 
not from lack of provisions, for they 
must have had supplies for more than 
a fortnight to answer the ship's com- 
pany of nearly three hundred per- 
sons — but rather from the neglect of 
meals in such an extremity, their neces- 
sary irregularity and the difficulty of 
preparing them, together with the 
damage done to the supplies by the 
leakage and storm. ^ Then Paul, (after 

I so much disuse of food,) having taken 
his stand in the midst of them, said, It 
was necessary, sirs, (literally, 0 men,) 
for you — having been (authoritatively) 
persuaded by me — not to depart from the 
(harbor of) Crete, and to have gained 
(saved) this violence and loss. As though 
he had said, "It was necessary for you 
to have obeyed my counsel, as authority 
in the case, which, indeed, it has prov- 
ed, and not have put off from the har- 
bor. Thus you would not have gained 

I this violence of the storm, and loss of 
goods, and threatened loss of the ves- 
sel and of life," or, "thus you would 
have gained (saved, spared,) this vio- 
lence and loss." 

22. And now (in present circumstan- 
ces) 7" exhort you to cheer up, for loss 
of life there shall be none from (among) 



A. D. GO.] 



CHAP. XXVII. 



409 



23 f For there stood by me this night the angel of God, / ch - 23 :"- 
whose I am, and g whom I serve, lotting* 6 " 

24 Saying, Fear not, Paul; thou must be brought before 2Tim - 1:3 - 
Caesar : and, lo, God hath given thee all them that sail 

with thee. 

25 Wherefore, sirs, be of good cheer: h for I believe l^tUofh. 
God, that it shall be even as it was told me. 2Tim - 1:12 - 

26 Howbeit *we must be cast upon a certain island. *<*.28:r. 

27 But when the fourteenth night was come, as we were driven up 
and down in Adria, about midnight the shipmen deemed that they 
drew near to some country ; 



you, except of the ship. What a conso- 
lation to a ship's company in the mo- 
mentary expectation of being wrecked 
and sunk in the sea — "all hope gone" — 
to hear a man of God so positively as- 
sure them thus, and on the strongest 
ground. The Christian alone can be 
sure of all the future. 

23. For. This I assure you for the 
reason that — there stood by me this 
night — of the God whose I am and xohom 
I serve (worship) — an angel. The ship's 
crew were heathen, and Paul refers 
them to this manifestation from the 
God — the one only living and true 
God — whose property he held himself 
to be, and to whose worship and service 
he was devoted. Here is his profes- 
sion before these heathen, of the true 
religion. The heathen looked for signs, 
auguries, apparitions of the gods. But 
this is the messenger and message from 
the only God. 

24. This is the message by the 
angel. Saying, Fear not, Paul. It 
is necessary (according to the Divine 
plan,) for thee lo stand before Ccesar; 
and of course it was necessary that he 
should arrive at Rome in order so to 
do. (And, therefore, it was necessary 
in the Divine plan that he should 
appeal to Cfesar. ) And lo I (behold,) 
God hath given to thee (as a favor,) all 
the-.i that sail with thee. The same term 
is here used, as in ch. 25: 11, 16, of 
Paul's being given up as a favor to the 
Jews for trial at Jerusalem. That was 
not in the plan of God. But so far from 
that, it was the plan that this ship's 
company should be given up as a favor 
by God to Paul. Their salvation fr<jm 

35 



the threatened death was granted in an- 
swer to Paul's prayers, as if they were 
given over to him as his property. So 
God will give to us as a favor those for 
whom we earnestly pray — often in di- 
rect and wonderful answers to prayer. 

25. Paul now repeats his exhorta- 
tion to them to cheer up, and gives as 
his reason the confidence he has in 
God, (the God whose property he is, 
&c.) For J believe that it shall be, (that 
the whole case shall be,) even as (lite- 
rally, according to what manner,) it 
has been spoken to me. This is implicit 
faith in God's word, operating with 
others to induce their faith. The rea- 
son of the hope that is in us is this, / 
believe God. Ps. 130 : 5; 119 : 81. 
How sublime and sustaining is this 
simple, childlike trust. I believe it, 
because God has said so. Humphry 
contrasts this with the language of 
Caesar in a gale when the boatmen were 
stunned with fright : " What do you 
fear, you carry Cfesar." 

26. Howbeit — literally, But upon some 
island it is necessary that we be cast out 
—literally, fall out. Thus far Paul 
had learned the particulars and mu : t 
trust for the rest, seeing the end was 
assured to him, and God had or.ltred 
the details as much as the result ; else 
indeed the result might fail, because 
the details might fail. This much was 
made known to Paul, that when it came 
to pass he might feel reassured of 
God's plan as going forward, and take 
fresh confidence. 

27. But when the fourteenth night was 
I come — reckoned from their leaving Fair 
I Havens, (an account of which we had 



410 



THE ACTS OF THE APOSTLES. 



[A. D. CO. 



28 And sounded, and found it twenty fathoms : and when they 
had gone a little further, they sounded again, and found u fifteen 
fathoms. 

29 Then fearing lest we should have fallen upon rocks, they cast 
four anchors out of the stern, and wished for the day. 



up to "the third day," vs. 19,) we be- 
ing borne through (driven about, drift- 
ing) in Adria, (in the Adriatic Sea, as 
the name was applied not only to the 
gulf of Venice, but also to that portion 
of the Mediterranean Sea between 
Sicily and Greece) — about the middle of 
the night, the sailors supposed — (probably 
from the sound of the breakers, or the 
casting of the line) — literally, that a cer- 
tain country (some land) was nearing 
them. Luke uses here the phrase of 
sailors, who speak of the land coining 
iu sight. The point of the island 
called Koura juts out in the direction 
of the ship's course, and the breakers 
dash and roar there with greatest vio- 
lence in a storm from the north-east. 

28. As this was in the night, when 
the approach to any coast in a storm 
is so dangerous, especially when the 
mariners know nothing of where they 
are, their only recourse was to take 
soundings and find the depth of water, 
so as to know whether they were near- 
ing land. Having sowided, (cast out the 
lead and line so as to find the depth of 
water at that point,) they found it twen- 
ty fathoms. Every particular at this 
point of the island is found to corre- 
spond with the incidents of the narra- 
tive. The British frigate, Lively, was 
wrecked on this point, (A. D. 1810,) and 
at twenty-five fathoms depth the curl 
of the sea was seen, and no land. The 
soundings are found by actual experi- 
ment to agree exactly with those here 
given — twenty fathoms next and fif- 
teen fathoms next, west by north from 
the former, directly on the course of 
the vessel. Smith has shown from 
charts and soundings the very track 
of the ship according to the bearing 
of the island from Clauda. He has 
also shown that up to the fourteenth 
night the drifting of a vessel so cir- 
cumstanced, taking the probable size 
of the ship, and reckoning a medium 



violence for the gale, would be about 
forty miles in twenty-four hours. So ex- 
perienced navigators of the Mediterra- 
nean have testified, as Capt. W. M'Lean 
and Capt. Graves of the Royal Navy, 
the average of their estimates being a 
little less than forty miles a day. And 
according to this average the dis- 
tance from Clauda to Foint Koura on 
the east coast of Malta, would be made 
in exactly thirteen days, one hour and 
twenty-one minutes. Hence, he says, 
"according to these calculations a 
ship starting late in the evening from 
Clauda, would by midnight on the four- 
teenth be less than three miles from 
the entrance of St. Paul's Bay. I ad- 
mit that a coincidence so very close as 
this is, is to a certain extent accidental, 
but it is an accident which could not 
have happened, had there been any in- 
acuracy on the part of the author of 
the narrative with regard to the nu- 
merous incidents upon which the cal- 
culations are founded, or had the ship 
been wrecked any where but at Malta, 
for there is no other place agreeing, 
either in name or description, within 
the limits to which we are tied down 
by calculations founded on the narra- 
tive."— p. 87. 

29. As the soundings found the depth 
of the water to be so rapidly decreas- 
ing, (from twenty to fifteen fathoms in 
so short a time,) they inferred that 
they must be close upon the shore. 
And fearing lest they should fall out unto 
(be cast upon) rocks, (lit., rugged 
places, ) &c. The alarm was well ground- 
ed, for it is found that "the fifteen 
fathom depth here is as nearly us pos- 
sible a quarter of a mile only from the 
shore, which is girt with mural preci- 
pices, and upon which the sea must 
have been breaking with great vio- 
lence." ^ They cast — lit., having cast 
four anchors out of the stern, they wished 
for the day. Had they anchored by the 



A. D. CO.] 



chap, xxvii. 



411 



80 And as the shipmen were about to flee out of the ship, when 
the j had let down the boat into the sea, under color as though they 
would have cast anchors out of the foreship, 

31 Paul said to the centurion, and to the soldiers, Except these 
abide in the ship, ye cannot "be saved. 

prow , (or forepart of the vessel, ) besides 
the four stern anchors, (vs. 29.) Both 
ends of their ships were alike. Lord 
Nelson anchored by the stern at the 
battle of the Nile, as a special nautical 
manoeuvre. But the ancients, like the 
moderns, commonly anchored from the 
prow. The sailors now pretended that 
they were taking the boat to carry out 
the anchors at some little distance 
from the head of the ship — the cables 
being loosened. This was a very plau- 
sible pretext, and by those who were 
supposed to know what was needed. 
It was a base scheme for deserting the 
passengers and vessel to their impend- 
ing destruction — and that on the part 
of those whose business it was to man- 
age the ship. And this was the more 
base, as Paul had assured them that 
they should all be saved, and this had 
been already confirmed by the virtual 
fulfillment of his prophecy that they 
should be cast upon a certain island, 
(vs. 26.) 

31. Paul now interposed to prevent 
so wicked and ruinous a scheme as 
that of the sailors for abandoning the 
ship. He was doubtless prompted to 
this by the same Spirit who already 
disclosed to him the results, and who 
manifested thus a care for all the par- 
ticulars, as securing those results, 
j Paul, therefore, was prompted to ap- 
peal to those fellow-passengers who 
I were about to be deserted thus. He 
| addressed the centurion, and the soldiers 
1 under his command. It would seem 
j that the centurion had some control of 
' the vessel, (see vs. 11,) as he was an 
! imperial officer. Paul therefore de- 
clared, Except these (sailors) abide (re- 
main) in the ship (instead of deserting 
it as they were doing, having already 
let down the boat for the secret pur- 
pose, ) ye (the centurion and soldiers,) 
cannot (are not able to) be saved. It 
would seem that Paul must have had 



prow, the vessel might have swung 
round and struck the rocks. The 
ships of that day were so fitted as to 
anchor either by the prow or the stern. 
Besides, the plan they adopted was to 
keep the head of the ship toward the 
land, so as to run her ashore. The 
custom was to have several anchors 
instead of one or two — sometimes as 
many as eight. Having taken this pre- 
caution against drifting upon the rocks, 
with the advantage at this point of a 
good anchorage, they could only look 
out anxiously and tvish for the day — 
lit., they devoutly wished for the day — 
possibly implying that the ship's com- 
pany prayed to their objects of worship 
— the heathen to their gods, and the 
Christians to the Lord Almighty — for 
the day — and imploring deliverance in 
their extremity. Every one who has 
been at sea in a time of shipwreck, will 
kuow how to understand this. The ad- 
vantage of being anchored at the stern 
was, that at the proper moment they 
could cut away all the anchors, and 
then have the vessel in the best position 
to run her ashore. 

30. They had anchored to prevent 
the vessel drifting on the rocks, and to 
await the morning for choosing the 
best spot to run her ashore. But we 
see that they were full of anxiety, and 
were earnestly wishing and praying 
for the day. What the fear must have 
been, of going to pieces before morn- 
ing, is now further apparent from this 
base movement of the shipmen (or sail- 
ors,) who managed the ship. Though 
this is so contrary to the usual magna- 
nimity and heroism of sailors, yet in 
such extremity, such shameful instan- 
ces are familiar to us all. Lit., and 
the sailors seeking to flee out of the ship, 
and having let down the boat (which 
they had hoisted on deck, vs. 16,) into 
the seiy with a pretense as being about 
to extend (carry out) anchors from the 



412 



THE ACTS OF THE APOSTLES. 



[A. D. 60. 



32 Then the soldiers cut off the ropes of the boat, and let her 
fall off. 

33 And while the day was coming on, Paul besought them all to 
take meat, saying, This day is the fourteenth day that ye have 
tarried and continued fasting, having taken nothing. 



assurance of this fact from revelation, 
for he had already been apprised of 
the result, (vs. 25, ) yet along with it he 
had at least been informed of one par- 
ticular, that they were to be wrecked 
upon an island. And other particulars 
may then or since have been communi- 
cated to him, and this among them. It 
was in the power of God to save them all 
without the agency of the sailors, if He 
had so pleased. But He works by means 
and employs human agencies. And 
while the result was positively fixed in 
God's plan, all the means for bringing 
about that result were equally fixed. 
Indeed each of these means was also 
the result of other means. So that it 
is impossible to separate means and 
ends in God's plan so as to regard the 
ends and not the means as fixed by His 
decree. On the contrary the means 
are secured by the same decree as fixes 
the ends ; and further, the success of 
the means is secured by the same de- 
cree. It was therefore part of God's 
plan that the sailors' scheme should be 
clefeo.ted, and that they should be kept 
in the vessel by this interference of 
Paul and the prompt action of the sol- 
diers. Therefore, also, it was perfectly 
just and fit that Paul should urge 
this warning in these very terms, for 
it was this very warning that was to 
be blessed with a successful result. 
So God has not decreed the salvation 
of any, in any way to dispense with 
the appropriate means and agencies, 
but so as to secure them, and their 
success. Men who are to be saved are 
"chesen to salvation through sanctifi- 
cation of the Spirit and belief of the 
truth," 2 Thess. 2:13; 1 Pet, 1 : 2. 
They are " elect through sanctification 
of the Spirit unto obedience and sprink- 
ling of the blood of Jesus Christ." 
Therefore if any would know of their 
election they are to inquire in regard 
to the processes of salvation going on 



in them, and whether they are daily 
being saved from sin — as an earnest of 
their eternal salvation. 

32. The centurion and soldiers un- 
derstand the precious assurance of 
their safety, however absolute and un- 
qualified, as calling for this action of 
theirs, and they cheerfully and prompt- 
ly comply with Paul's suggestion. So 
are we all to heed his inspired di- 
rections in the matter of our eternal 
salvation. We have had positive as- 
surance that salvation has been pur- 
chased for every believer by Jesus 
Christ, and this encourages us to use 
all the means with boldness and confi- 
dence by the faith of Him. ^ Then (as 
soon as they heard Paul's statement 
and direction,) the t-oldiers cut off the 
ropes of the boat, (by which having been 
lowered, vs. 30, it was yet held to the 
ship,) and let her (suffered her to) fall 
off. The same term as used above, vss. 
17, 26, 29, meaning, literally, to fall 
out, and implying a wreck. The boat 
in such case would most likely swamp 
in the sea. 

33. While the day — literally, but un- 
til that the day was about to come on. 
Until the beginning of day-break — 
that is, in the interval from the cutting 
of the boat's ropes to early day dawn, 
but just within the day-break, Paul 
was engaged in this measure which 
was also in order to their preservation. 

Paul loas exhorting [them) all to par- 
take of meat, (literally, nourishment,) 
saying, The fourteenth day to-day, expect- 
ing (awaiting) without food, ye have fully 
spent, (completed,) having taken nothing. 
They had continued their abstinence 
through the fortnight, so as least to 
have taken no regular meal — awaiting 
some lull of the storm, or some catas- 
trophe. The excitement and difficulty 
of preparing any food would account 
for this, as all who have been in like 
circumstances can understand. It was 



A. D. GO.] 



CHAP. XXVII. 



413 



84 "Wherefore I pray you to take some meat : for this is 
for your health : for k there shall not an hair fall from the mL^io'sV 52 ' 
head of any of you. nS."*' knd 

35 And when he had thus spoken, he took bread, and 

^ave thanks to G-od in presence of them all: and when gs«m.»;t8. 
he had broken it, he began to eat. 

36 Then were they all of good cheer, and they also took 1 
some meat. 

37 And we were in all in the ship two hundred threescore 
and sixteen m souls. 

38 And when they had eaten enough, they lightened f 
the ship, and cast out the wheat into the sea. 



Matt. 15:36. 
Mark 3 : 6. 
John 6: 11. 
Tim. 4:3, 4. 



m ch. 2: 41, and 
7:14. 

Rom. 13:1. 
Peter 3 : 20. 



not until they became cheerful, (vs. 
36,) that they could take any food. It 
would seem that Paul urged the recre- 
ant sailors as well as the centurion and 
soldiers to join in the meal. How like 
the Gospel is this ! 

34. Wherefore (on account of your 
having so long abstained, and for fear 
of the consequence of longer fasting,) 
/ pray you (earnestly exhort you) to 
partake of nourishment, for this is for 
your (salvation) preservation — this is 
one of the means by which your salva- 
tion (deliverance) is to be accomplish- 
ed— for of no one of you shall a hair 
of the head fall — the proverbial expres- 
sion for entire safety, 1 Sam. 14 : 45 ; 
1 Kings 1 : 52; Luke 21 : 18. The 
sailors were addressed by this "good 
news," which they would not believe as 
yet. Some would argue that the as- 
surance of their salvation, as fixed by 
the decree of God, would take away 
all motive to exertion, and make all 
exertion needless. But we see how in 
their case it produced the very contrary 
effe.ct. They were cheered, and obeyed 
the pleasing direction. So God's com- 
mands come to us — to work out our 
own salvation, because it is God who 
worketh in us. First we are assured 
of the good news — the great salvation, 
and under this cheering incentive, we 
are urged to partake the provisions of 
grace. 

35. And having said these, things, and 
taking bread, he gave thanks to God in 
presence of (before) all, and having 
broken (it) he began to eat. Some sup- 
pose that this was designed as a cele- 

35* 



bration of the Lord's Supper on the 
part of the Christians among them. 
But surely not, as Paul spread the 
me-al for all, without regard to their 
religious belief or profession. It was 
an extraordinary meal in all the cir- 
cumstances, and this "salvation" would 
necessarily remind the Christians of 
the great salvation, and call forth their 
special thanks to Christ. And every 
meal ought to be associated in our 
minds with the sacramental meal. For 
this reason, in part, was the sacred 
ordinance made a social meal, so as to 
carry our Christianity into the house- 
hold, and sanctify all the familiarities 
of life. Paul, therefore, set the ex- 
ample of eating, and before them all, 
heathens and Christians, introduced 
the meal with thanks to God, making 
open profession of the Christian's God 
as their Deliverer and bountiful Father. 
As yet they were not saved from the 
wreck. They had yet to get to land. 
The dangers were imminent. Only they 
were cheered by the faith that already 
took hold of the promise, and anti- 
cipated the full salvation. See Luke 
24 : 30. 

36, 37. And all becoming cheerful, (as 
Paul had exhorted them to be, vs. 33,) 
themselves also (as well as Paul) partook 
nourishment, (as they had not been able 
to do for so long a time through fright 
and anxiety, vs. 33.) ^ And we were in 
the ship all the souls (persons) two hun- 
dred and seventy-six. This includes all 
who were on board, Paul and the rest, 
whether crew or passengers. 

38, And being satisfied, (having eaten 



414 



THE ACTS OF THE APOSTLES. 



[A. D. 60 



89 And when it was day, they knew not the land : but they 
discovered a certain creek with a shore, into the which they were 

minded, if it were possible, to thrust in the ship. 
lnlhorVrh% 40 And when they had || taken up the anchors, they 
l ela!l e c" 1 in m committed themselves unto the sea, and loosed the rudder 

bands, and hoisted up the mainsail to the wind, and made 

toward shore. 

«2 cor. 11:25. And falling into a- place where two seas met, 11 they 

ran the ship aground ; and the forepart stuck fast, and 



a full meal,) they lightened the ship, (for 
the third time, see vss. 18, 19,) casting 
out the wheat (food) into the sea. This 
is thought by some to refer to their 
ship's stores for the voyage, of which 
they had taken so little on the passage, 
and of which they had now taken all 
they needed. The connection would 
seem to favor this. Most, perhaps, 
understand it of the cargo, which is 
here called food, as it was, doubtless, 
chiefly ivheat. In the previous lighten- 
ing of the ship, (vs. 18,) it would seem 
that it must have been the cargo, which 
they cast out in part. And here it 
may have been the remainder. 

39. All this occurred about day-break, 
(vs. 83,) and when the day had come, 
they did not surely know the land. It 
was no familiar coast. Though it is 
suggested that some of the sailors or 
passengers must have known the Island 
of Malta, yet this bay was so remote 
from the chief harbor that it would 
naturally enough have been unknown. 
We rode about ten miles from Valetta 
to St. Paul's Bay. Their great object, 
however, was now to get safely ashore. 
^ But they perceived a certain inlet (or 
creek,) having a beach, (a smooth and 
sloping shore, instead of rocks.) This 
corresponds most strikingly with the 
locality as we found it on a visit there. 
A ridge of rocks juts out into the sea, | 
(as a break- water,) sweeping out in ! 
front of this beach so as to form a nar- 
row channel, looking, as you enter it, 
like a creek or inlet. This ledge of 
rocks sheltering the bay, is so low and 
broken that you can see the shore of 
the bay from outside, and the sloping 
sand-beach, referred to, with a rocky 
shore on either side of it, is clearly 
in view, both from the entrance and 



through the openings of the rocky 
ledge. This was the cove into which 
they planned — if they should be able — 
to thrust forth (run ashore) the ship. 
They saw the favorable point, and they 
formed their plan. Only they were yet 
in doubt as to whether this could be 
accomplished. 

40. And — literally, having entirely cut 
away the anchors, (the cables holding 
them,) they let them (the anchors) fall 
into the sea, at the same time loosing (un- 
fastening) the bands of the rudders. The 
rudders of these ships were simply a 
pair of broad oars, worked through an 
opening — one on each side of the stern. 
It is probable that these had been 
lifted out of the way, and lashed fast 
when the anchors were cast out of the 
stern. Now when they would be need- 
ed again for guiding the vessel, the 
lashings were unloosed. And having 
hoisted the foresail — literally, to the 
blowing — (i. e., to the direction of the 
wind as it was blowing,) lit., they held 
(their course) unto the beach, (above 
referred to.) All the processes are 
here given in detail, and we see the 
absolute necessity there was of the 
sailors to do this work — as Paul de- 
clared, (vs. 31). "A sailor will readily 
see that the foresail was the best pos- 
sible sail that could be set in such cir- 

| cumstances." 

41. And having fallen into a place 
having two seas. This description is 
answered by a spot near the rocky ledge 
referred. to, called Selmoon Island. This 
ledge is separated from the main land 
by a channel of not more than a hun- 
dred yards in breadth. Smith remarks 
that from the entrance of the bay 
where the ship entered, they could not 
possibly have suspected that at the 



A. D. 60.] 



CHAP. XXVII. 



415 



remained immovable, but the hinder part was broken with the 
violence of the waves. 

42 And the soldiers' counsel was to kill the prisoners, lest any of 
them should swim out, and escape. 

43 But the centurion, willing to save Paul, kept them from their 
purpose; and commanded that they which could swim should cast 
themselves first into the sea, and get to land : 

44 And the rest, some on boards, and some on broken 
pieces of the ship. And so it came to pass, °that they OTS - 22 - 
escaped all safe to land, 



bottom of it there should be a com- 
munication with the sea outside, and 
this unexpected circumstance naturally 
attracted the attention of the author, 
and served to mark the spot where the 
ship was wrecked, Uere they ground- 
ed (ran aground) the ship. ^[ And the 
forepart having stuck fast, &c. The prow 
of the vessel, as the head was to the 
land, and the stern-anchors had been 
cut loose, would go upon the beach or 
the mud, with all the force of the wind 
filling the foresail. Accordingly it re- 
mained immovable. The bottom of the 
bay at this point is such as we should 
expect to find it from this description. 
A deep deposit of tenacious clay is 
constantly made here by the currents 
and the crumbling of the rocks. Driven 
into this mud with all the force of the 
gale, the prow would stick fast, and 
the vessel would soon be broken up by 
the violence of the sea dashing upon 
the stern. In Capt. Smyth's soundings 
the depth is about three fathoms at the 
point nearest to the mud, and this is 
about what such a ship would draw. 

42. And — literally, a plot (plan, de- 
termination,) of the soldiers arose, (such 
a proposition or scheme was made and 
agreed upon,) that they should kill the 
prisoners — lest any one, swimming out, 
should escape. Such a scheme as this 
seemed for a moment to endanger the 
fulfillment of Paul's prediction, and 
of the Divine promise, and to put 
his life in special jeopardy. But all 
this was foreseen and provided for in 
the Divine plan. Let not the right- 
eous be afraid. He that believeth shall 
not make haste. This preposition is 
also entirely in keeping with the strict 



discipline of the Roman soldiers, and 
their disregard of human life. Besides, 
a Roman guard who allowed a prisoner 
to escape, was liable to the same pun- 
ishment which would have been visited 
upon the prisoner. In the scattering 
of persons from the wreck, it seemed 
very likely that some of the prisoners 
might get first to land and escape ; for 
though they were chained each to a 
soldier, they must be let go if any of 
them would get to shore. 

43. But. Here is God's interposing 
agency whereby His plan is to be ac- 
complished. \ The centurion icishing to 
(fully) save Paul, hindered them from 
the plot. This may have been either 
from an affectionate regard for Paul, 
or from an anxiety to carry safe to 
Rome this notable prisoner — or from 
confidence in his wisdom, as proved 
already in his counsel about the 
harbor for wintering at Crete, and 
about the plot of the sailors. See vss. 
21, 31, 32. And commanded those 
able to swim, throiving (themselves) out 
first (into the sea,) to go forth (emerge 
from the sea) upon the land. Here was 
a decree of God, fulfilled in all the 
particulars, in the midst of improba- 
bilities, and by human agencies, with- 
out any miraculous intervention, all 
parties acting in view of motives, and 
the result being brought about exactly 
as announced beforehand. 

44. And (he commanded) the rest, 
(who were not able to swim,) some in- 
deed upon (loose) boards, others upon 
some of the (things) from the ship — ■ 
(things washed overboard, possibly 
oars, casks, tubs, benches or fragments 
of the vessel already breaking up, 



416 



THE ACTS OF THE APOSTLES. 



[A. D. 61-63. 



masts, doors, rails, &c. ) — to escape as | to pass that all were (fully) saved vpon 
best they could. T] And thus it came j the land — as Paul had predioted, vs. 24, 




and thus in the very way he had fore- 
told — being cast upon a certain island, 
(vs. 26,) and by the sailors being kept 
on board the ship to manage the ves- 
sel, (vs. 31.) Thus we see that God 
executeth His decree for Paul to get to 
Rome by controlling the acts of Felix, 
Festus, Julius and the sailors, and by 
commanding the winds and waves ; 
making the wrath of man to praise 
Him, and restraining the remainder. 
God will always make His promise 
good. He who rides upon the whirl- 
wind and directs the storm, is embarked 
with His people, and will safely con- 
duct them through. This ship's com- 
pany are saved from the wreck for 
Paul's sake, their lives are given to 
this poor imprisoned Christian as a 
favor from God to him, and the God of 
Paul is honored before the heathen, and 
Paul's faith is honored. They winter 
at Malta, instead of at Crete, and are so 
far on their way to their destined port, 
by God's most holy, wise and powerful 
preserving and governing all His crea- 
tures and all their actions. 



CHAPTER XXVIII. 

40. Paul's wintering at Malta — 
Miraculous deliverance from a 
Viper — Arrival at Rome and res- 
idence there. A. D. 61-63. Ch. 
28. 

Paul had foretold that the rhip- 
wrecked company of nearly three Lun- 
dred souls must be cast upon a certain 
island, ch. 27 : 31. Now it proves 
true, indeed; and thus far these 
heathen have ample ground of con- 
fidence in Paul, and in the God whom 
he believed and served. Thus far the 
Gospel is preached in all this, and the 
great idea of salvation, through faith 
in the good news, is pictorially illus- 
trated to these representatives of 
heathen Rome, and all others. Now 
we find the Apostle still further en- 
dangered and preserved, on the way to 
the accomplishment of his mission — • 
working a miracle which in itself gives 
an impression of his wondrous power 
over evil, and directs the attention of 
Maltese heathen to his God, as the 
Almighty Deliverer from the Old Ser- 
pent. So he goes on his missionary 
course sustained and delivered, a con- 
queror at every step by virtue of his 
simple faith in his Ptisen Lord, the 
only Saviour, until we find him at 
length safely arrived at Rome, where 
God had fore-signified to him that he 



A. L>. CI.] 



CHAP. XXVIII. 



417 



CHAPTER XXVIII. 

1 And when they were escaped, then they knew that 

tt the island was called Melita ° ch - 27 : 26 - 

2 And the b barbarous people shewed us no little kind- Jco^uin. 
ness : for they kindled a lire, and received us every one, Col - 3:11 - 
because of the present rain, and because of the cold. 

8 And when Paul had gathered a bundle of sticks, and laid them 
on the fire, there came a viper out of the heat, and fastened on his 
hand. 



should come — preaching the Gospel to 
the Jews and Gentiles at that seat of 
heathendom, and laying strong founda- 
tions there for the triumph of the truth 
in all the world by means of its vindi- 
cation at the bar of Nero, in the city 
of the Caesars. 

1. And — literally, having been saved 
(completely — same term as before) — 
then they surely knew (as they did not 
ch. 27 : 26 — same term) that the island 
is called Melita. Some have held that 
it was an island at the entrance of the 
Adriatic, from the mention made of the 
ship's drivingiup and down in that sea, 
ch. 27 : 27. (But see Notes. ) We find 
a ship bound from Alexandria to Italy 
touching at this island of Malta on the 
way to Puteoli, (vs. 11,) and the course 
is given, vss. 12, 13. This island lies 
about midway of the length of the 
Mediterranean, and is sixty miles from 
Sicily, and two hundred from the Af- 
rican coast. It is seventeen miles 
long and nine miles at its greatest 
breadth. This island also, as has been 
shown, lies in the coui^se of a vessel 
driven by a north-east gale ; and all the 
conditions of the narrative are won- 
derfully fulfilled in this point as in no 
other. We found the island a solid, 
rocky bed of yellowish freestone. It 
was settled by the Phenicians, and was 
celebrated as a place of Carthaginian 
manufactures — cloth, &c. The name 
means in that language, " Refuge. 1 " 

2. The barbarous people — literally, 
the barbarians — the natives. They were 
called barbarians not as being uncivil- 
ized, but with reference to their lan- 
guage, which was foreign to the Ro- 
man and Greek classic tongues, (Rom. 



1: 14.) All such were termed barba- 
rians. ^[ Shoived us no little kindness — 
literally, philanthropy not the ordinary. 
The way in which this special kindness 
was shown is here stated — for having 
lighted up a fire they admitted us all, 
(welcomed us all to it, or to their com- 
pany, ) on account of the rain xohich fell 
upon (us) and on account of the cold. 
This heavy rain and cold in November 
show that the wind was from the north- 
east. 

3. And Paul having collected together 
a multitude of sticks, &c. Paul here, 
as Bengel remarks, did the office of a 
prisoner submissively, helping others 
also thereby. He is, throughout, an 
example of the active, energetic use of 
means, as prompted by his implicit 
faith in the Divine promise of salva- 
tion. — This was dry brushwood, it 
would seem, such as could be gathered 
up from the forest. When he laid this 
wood on the fire, a viper (the term 
means the venomous viper as distinct 
from other serpents,) having come out 
from the heat — probably in a torpid 
state until animated by the heat— -fas- 
tened on (fitted to, or down) his hand. 
The Apostle was in the act of placing 
this heap of sticks upon the fire, (al- 
ready kindled,) and probably repeated 
the act of throwing the sticks on the fire, 
when the viper darted out as soon as it 
felt the heat, and fixed upon his hand. 
It is objected by some to this locality 
of the shipwreck, that there are no 
such venomous reptiles now to be found 
on the island. But this is accounted 
for by the clearing of the forests since, 
and the cultivation ex" the island, which, 
as every one knows, produces such an 



418 



THE ACTS OF THE APOSTLES. 



[A. D. 61. 



4 And when the barbarians saw the venomous beast hang on his 
hand, they said among themselves, No doubt this man is a murderer, 
whom, though he hath escaped the sea, yet vengeance suffereth not 
to live. 

Km! 8, 5 And he shook off the beast into the fire and c felt 
no harm. 

6 Howbeit they looked when he should have swollen, or fallen 
down dead suddenly : but after they had looked a great while, and 
saw no harm come to him, they changed their minds, and 
dch.H:ii. d said that he was a god. 

7 In the same quarters were possessions of the chief 
man of the island, whose name was Publius ; who received us, and 
lodged us three days courteously. 



effect. The population is now the 
most dense in Europe — 1200 persons 
to the square mile. The miracle was 
to be wrought for the heathen, and 
they might see in it the power of the 
Apostle over evil and the evil one. 

4. And as the barbarians (natives of 
the island) saw the animal (a term speci- 
ally applied in Greek to venomous crea- 
tures) hanging from his hand, (to which 
it had fixed its fang,) they said to one 
another, No doubt — (literally, altogeth- 
er — certainly,) this man is a murderer, 
whom, (though) saved (completely) from 
the sea, the vengeance (of God) has not 
suffered to live. They saw that Paul 
was a prisoner, and they looked upon 
this event as a special retribution fol- 
lowing him. They knew that the bite 
was mortal, and they conjectured that 
so awful a death as must follow, was 
probably a punishment for the bloody 
crime of murder. This idea of Divine 
vengeance pursuing and overtaking the 
murderer was common in all ancient 
systems of religion. 

5, He, however, having shaken off the 
animal into the fire, suffered no harm, 
though he would naturally have felt 
at once the fatal poison. It was prom- 
ised by our Lord to the disciples that 
they should take up serpents, and it 
should not hurt them, Mark 16:18. 
Here was an instance in which a ven- 
omous viper fastened on his hand in 
the discharge of duty, and he flung it 
off, suffering no injury from the bite. 
There is a tradition on the island grow- 
ing out of this event that the absence 



of all venomous reptiles there now, is 
to be accounted for from this miracle. 

6. They (on the other hand, in con- 
trast with he, vs. 5,) supposed (expected, 
awaited,) him to be about to be inflamed, 
(and swollen with the poison,) or to 
fall down suddenly dead. Such sudden 
death followed sometimes from the bite 
of a viper or an asp. ^ But while they 
were expecting a long while, and beholding 
nothing out of the way occurring to him, 
changing (themselves, their position or 
opinion,) they said that he is a god. Now 
a murderer, now a god ! So fickle is 
their judgment. " So at Lystra the peo- 
ple were about to sacrifice bulls to him, 
and presently to stone him, eh. 14 : 13, 
19. A third alternative presents it- 
self, He is a man of God." — Bengel. 
They concluded that he was a Divine 
person on account of his power over 
the serpent. So in truth whoever can 
come in contact with " the old serpent ' 
unhurt, thus far shows himself to be 
a partaker of the Divine nature, 2 
Pet. 1 : 4. 

7. In the same quarters — literally, 
about that place, where they landed — 
lands (territories) belonged to the chief 
man of the island, (in official rank.) 
The island at this time was an ap- 
pendage of the Praetorship of Sicily, 
and a deputy of the Prsetor would 
naturally have been stationed here. 
This title is exactly given by Luke, 
though it is not mentioned by other 
writers. Two inscriptions have been 
found at Malta, one in Greek and ono 
in Latin, and in these this same title 



A. D. 61.] 



CHAP. XXVIII. 



419 



8 And it came to pass, that the father of Publius lay sick of a 
fever aud of a bloody flux : to whom Paul entered in, and 

c prayed, and f laid his hands on him, and healed him. e James 5: u, 

9 So when this was done, others also, which had diseases {.^udi^il 
in the island, came, and were healed : ^UAt'u. 

10 Who also honored us with many g honors; and when JSmJisV 8, 
we departed, they laded us with such things as were 1Tim - 5:1T - 
necessary. 



is used. This is a very striking proof 
of Luke's accuracy. It may be that 
the title meant simply princeps or patron, 
as in Italian towns and colonies, e. g. 
Pisa, &c. One of the inscriptions 
referred to is Upuroc MeTuraiuv, and 
refers, as is supposed, to the chief 
magistrate of the island. <[ Who hav- 
ing received us (cordially) — that is, at 
least, Paul and his companions, and 
probably Julius, and not the whole 
crew of nearly three hundred. This 
could easily have arisen from what had 
j ust been seen of Paul's miracle. God's 
people are taken care of. ^ Lodged 
vs — [made guests of us) — entertained us 
as guests, including all the hospitali- 
ties of his station — during three days, 
until they made more permanent ar- 
rangements for their wintering in the 
island. This hospitality was extended 
to them by Publius courteously — benev- 
olently, with friendly disposition. 

8. And it came to pass (at this time, 
or after the three days,) that the father 
of Publius, seized with fevers and dysen- 
tery, (the very word in Greek,) tvas 
keeping his bed. Luke is noted as using 
m all his writings medical terms, which 
i3 accounted for from his being a 
physician. The disease was dysentery 
with fevers, (attacks and risings of 
fever,) and we have ascertained from 
medical testimony that this disease is 
not uncommon on the island, and was 
probably much more common in the 
more uncultivated state of the land, 
and when it was less settled than at 
present, ^ To whom Paul entering in, 
and having prayed, (to show that he 
wrought the cure not by his own power, 
but by the power of the Christian's 
God,) laying the hands on him, healed 
him. It was promised to the Apostles 



that they should "take up serpents," 
not only, but that they should lay 
hands on the sick, and they should re- 
cover, Mark 16 : 18. In this pro- 
vidential opening, Paul was every way 
bearing witness to the religion of 
Christ, and acting according to his 
commission as a missionary to the 
heathen. This healing was done not 
by medical remedies, but by the laying 
on of his hands in token of a gift im- 
parted — while the prayer was to God 
for the gift of healing in that case. 

9. This miraculous work by which 
Paul was enabled to attest his profes- 
sion of the true God before the heathen 
idolaters, was published abroad. The 
result was natural. ^ This then coming 
to pass — the rest, also, who had diseases 
in the island, came forward, (kept com- 
ing to him,) and were healed. It would 
seem to imply that all the sick in the 
island availed themselves of his pres- 
ence there for obtaining a cure. It 
may mean only the rest who heard of 
him, or chose to come. Thus was the 
Gospel preached to them already in a 
figure. Neither is there salvation in 
any other," but in the Christian's God. 
Only this one miracle of healing is re- 
corded among so many. Some under- 
stand that on this island it is fulfilled 
what shall come to pass more glori- 
ously among the redeemed, that "the 
inhabitant shall not say, I am sick," 
Isa. 33 : 24. 

10. No wonder that such a general 
healing of their sick provoked even 
these heathen to gratitude. So Christ 
heals us, and then we serve Him cheer- 
fully for His great love to us. f Who 
also honored us with many honors — • 
courteous and distinguished atten~ 
tions— and it is supposed by many to 



420 



THE ACTS OF THE APOSTLES. 



[A. D. 61 



11 And after three months we departed in a ship of Alexandria, 
which had wintered in the isle, whose sign was Castor and Pollux. 

12 And landing at Syracuse, we tarried there three days. 

13 And from thence we fetched a compass, and came to Rhegium : 
and after one day the south wind blew, and we came the next day to 
Puteoli : 



include presents, gifts, (the word some- 
times meaning price, reward,) though 
it is rather in the next clause that this 
idea is presented. ^ And as we were 
setting sail, they laid upon (us) the things 
for our need — such as the necessary 
provisions for the voyage, furniture, 
&c. for the comfort of the passage. 
This was a special kindness to these 
travelers, who must have lost all their 
necessaries in the gale and the wreck. 

11. They sojourned on the island 
during the winter season. And after 
threemonths (probably about Feb. 10th,) 
ive departed on a ship which had lointered 
in the island, an Alexandrian (vessel) — 
probably also a corn-ship, bound to It- 
aly, and overtaken by the same gale 
so as to have been driven into port and 
wintered there because it was un- 
safe at that season to proceed on the 
voyage. This incident so far confirms 
the narrative of the gale and the 
wreck. The sign of this ship — the 
figure-head carved upon her prow, (as 
with modern vessels,) was Castor and 
Pollux — literally, Dioscuri. These were 
idol deities in heathen mythology — the 
sons of Jupiter and Leda — and they were 
worshiped as being the tutelary dei- 
ties of mariners. The heathen sailors 
prayed commonly to them as presiding 
over the deep, and as deliverers from 
the storms of the sea. This is mention- 
ed, as we Avould give the name of a 
ship to distinguish it from any other, 
and as keeping in mind the heathen- 
ism which boasted of other gods than 
the only true God. To such (Gentiles) 
Paul was the Apostle. The Maltese, 
are of Punic descent, and speak a lan- 
guage which is a corrupt Arabic. In 
traveling through the Holy land, we 
employed a Maltese Dragoman, Vin- 
cenzo Belluti, who was entirely famil- 
iar with the spoken Arabic, and was ' 
one of the best in his profession. — This 



ship wintered at the chief harbor of 
Valetta, which is still the port of the 
island. We landed there from a French 
steamer, Feb. 28th. 

12. And landing at Syracuse. This 
city, the ancient capital of Sicily, was 
a place of great beauty, wealth and 
population, about a day's sail — some 
eighty miles — from Valetta (Malta) on 
the east coast. Its ruins are found 
near the modern Saragossa — a corrup- 
tion of the name. T[ We tarried (staid 
over) three days — perhaps for trade, or 
for a favoring wind. 

13. And — lit., whence having come 
about (out of a straight course, either 
following the bend of the coast or tack- 
ing about for the wind, or by a circuit- 
ous sweep, as the term intimates,) we 
came to (landed at) Rhegium. It is 
now called Reggio, at the mouth of the 
Straits of Messina, on the coast of Italy, 
nearly opposite the city of Messina. 
We touched at this point on the pas- 
sage from Naples to Malta, by the same 
route, at the same season of the year, 
within a few days of the same time, as 
is commonly calculated. The sea was 
smooth and calm during the entire 
passage. We were less than a day 
making the distance in a very slow 
French steamer. ^ And after one day, 
(dui-ing which they tarried at Reggio 
for a fair wind, ) the south wind blew— 
the most favorable wind for carrying 
them through the straits) — we came on 
the second day — (the ordinal used adver- 
bially) — to Puteoli — now called Puzzeoli. 
This city is one hundred and eighty 
miles distant from Reggio, and seven 
miles south-west from Naples. It re- 
quired a little more than a day, and 
Luke uses a peculiar term to signify 
that it was on the second day out from 
Reggio that they arrived. This was the 
chief Italian harbor for Egyptian ves- 
sels, and was situated on the beautiful 



A. D. 61.] 



CHAP. XXVIII. 



421 



14 Where we found brethren, and were desired to tarry with them 
seven days : and so we went toward Rome. 

15 And from thence, when the brethren heard of us, they came to 
meet us as far as Appii Forum, and The Three Taverns : whom when 
Paul saw, he thanked God, and took courage. 



bay of Naples. The city stood on a 
narrow promontory of rock, and op- 
posite it was Baias, the place of Ne- 
ro's hot-baths. Puteoli was the great 
and populous thoroughfare between 
Rome and foreign parts, and was the 
great emporium for ihe corn-ships of 
Alexandria. We saw the remains of 
the celebrated mole which was built 
into the sea at the entrance of this 
bay. At these docks the vessels dis- 
charged their cargoes. Thirteen of 
the piers still remain, and we could 
easily imagine the arrival there of "the 
Castor and Pollux," and the landing 
of the great Apostle to the Gentiles, 
ou his way to the ancient seat of 
heathenism at Rome. The cargoes here 
discharged for the imperial city, were 
either transferred to smaller vessels to 
be carried up the Tiber, or were trans- 
ported by land. We saw also the re- 
mains of a great amphitheatre, the 
ruins of columns, cornices and capi- 
tals of marble lying broken around — 
the ruins of heathen temples, as of 
Neptune, &c. That of Jupiter Serapis 
has the stone floor in good preserva- 
tion, with the altar in the midst, and 
vessels for the blood of the animals, and 
baths for the heathen priests. And 
these were there when Paul landed. 

14. Where having found brethren, we 
were solicited to stay over with them seven 
days. This populous port and com- 
mercial mart had attracted Jews of the 
dispersion, and a community of Chris- 
tians had been formed here, perhaps 
by agencies from Rome, where a Chris- 
tian Church was probably gathered by 
converts from the first Christian Pen- 
tecost, (ch. 2: 10.) As the centurion 
and his prisoners were no longer de- 
pendent on ti.e sailing of a ship, but 
had now only the land journey to Rome 
remaining, he yielded to Paul and his 
attendants the privilege of tarrying 
over for a week. Thus they spent a 
36 



Sabbath with the Christians there, and 
the mention of "seven days" would 
seem to refer to this as the object they 
had in remaining this period of time. 
Thus obligingly did the centurion treat 
Paul, and no wonder, after all he had 
seen of him from the first. Tf And so — 
thus — by this route — by these steps 
and with these delays — loe came unto 
Rome, for which we had long before 
set out. 

15. And from thence (from Rome, as 
we were going toward it,) the brethren, 
(Christians of Rome,) having heard the 
things concerning us, came out to meet us 
— (literally, to us for a meeting) — as far 
as Appii Forum and The Three Taverns. 
Paul had already written a most im- 
portant letter to the Christians at 
Rome, and no wonder that they came 
out to salute and escort him. From 
Puteoli, Paul and his company would 
go to Capua, about twelve miles, and 
there taking the celebrated Appian 
AVay, they would have one hundred 
and twenty-five miles to travel to 
Rome. The Apostle had now already 
seen some of the splendid temples of 
classic heathenism which were scat- 
tered so thickly on this Italian soil. He 
is now in the vicinity of the Acherusia 
of the poets — the river Styx — 
the Elysian fields — the cave of the 
Cunisean Sybil — temples of Diana, 
Mercury, Venus, Jupiter, and baths 
and prisons of Nero, &c. We set out 
from Rome by this same Appian Way, 
Feb. 6th, and crossing the Campagna, 
stopped for the night at Cisterna, which 
is regarded by some as the ancient 
Appii Forum, and by others as The Three 
Taverns, or very near to it, on the edge 
of the Pontine Marshes. It is about 
forty miles from Rome. We took a 
late breakfast about noon at Albana, 
(ancient Alba Longa,) where the beau- 
tiful lake of Alban is seen from the 
summit. If The Three Taverns. This 



422 



THE ACTS OF THE APOSTLES. 



[A. D. 61. 



16 And when we came to Home, the centurion delivered 
1. 24:25, and ^ e p r i sonerg to the captain of the guard : but h Paul was 

suffered to dwell by himself with a soldier that kept him. 
17 And it came to pass, that after three days Paul called the 

chief of the Jews together : and when they were come 
'iVs. 12 ' 13, together, he said unto them, Men and brethren, 1 though I 

have committed nothing against the people, or customs of 
.21:33. our fathers, yet k was I delivered prisoner from Jerusalem 

into the hands of the Romans. 



was about thirty miles from Rome, 
and a -well know stopping place on the 
Appian Way. Some of the brethren 
met Paul at this point. We saw the 
canal which ran from near Terracina 
(a few miles below Cisterna,) to Rome, 
and by which possibly the Apostle may 
have traveled the remainder of the 
route. Whom (the Christian breth- 
ren,) Paul seeing, having thanked God, 
he took courage. The promptness with 
which they had hastened at the first 
news of his arrival at Puteoli, to meet 
him on the road, was very cheering. 
Here already he sees face to face these 
brethren in Christ from a Church at 
the world's metropolis, which had 
been planted by no Apostle, but by 
Christian converts. Here already he 
beheld the success of the Gospel at 
Rome, as an earnest of his greater in- 
gatherings. And it was the refresh- 
ment of Christian fellowship and the 
communion of saints, which to a pris- 
oner for Christ, on his way to the 
cruel Nero, would be most encourag- 
ing. Thus God provides for his faith- 
ful servants coui'age in danger, and 
consolation in trouble — raises up for 
them earnest friends among strangers 
and in the midst of powerful foes. 

16. And when we came unto Rome. 
Paul has now at length arrived at his 
destination. He has trodden foot at 
length upon the street of the imperial 
city, whither he had longed to go, (ch. 
19: 21,) and whither it had been as- 
sured to him by the Lord Jesus Him- 
self, that he should preach the Gospel, 
even though in chains. Here at length 
he is, by the good providence of God ; 
taking courage, as he always did, from 
the presence and fellowship of Chris- 



tians. \ The centurion — who had been 
charged with these prisoners to take 
them to Rome — delivered them to the 
commander of the camp, where the Pre- 
torian guard were quartered — the Em- 
peror's body-guard. It was the busi- 
ness of this head officer to receive such 
prisoners as were brought in from the 
provinces. There were usually two of 
these chief officers, but at this time 
there was but one, and he was Burrhus, 
the preceptor of Nero. It is known 
that he held office until A. D. 62 from 
51 ; and it is generally agreed that 
Paul arrived at Rome about A. D. 61. 
Seneca was the chief in the State de- 
partment. Special favor was shown 
Paul, possibly by the representations 
of the centurion on delivering him up, 
possibly by the terms of Festus' letter. 
^ But to Paul it was permitted to dwell by 
himself — not confined with other prison- 
ers — only with the soldier guarding him. 
He was allowed to dwell in his own 
hired house, only kept under guard by 
a soldier, to whom he was fastened by 
a chain, (vs. 30.) First of all, how- 
ever, he went to the house of a friend 
in exercise of this liberty, (vs. 23.) 

17. And it came to pass, after three 
dags, that Paul called together those who 
were chief men of the Jews. His first 
appeal was to his own countrymen, in 
accordance with his letter to the Ro- 
mans, chs. 10, 11. This was only 
what he had given the Christiana to 
expect, and these chiefs of the Jews 
were the elders, or rulers in the syna- 
gogues, who were not converted to 
Christ. It was on Jewish questions 
that Paul would be judged, for on these 
grounds he had been accused by the 
Jerusalem Jews. Luke records this 



A. D. 60.] 



CHAP. XXVIII. 



423 



m ch. 25:11. 



18 Who, ! when they had examined me, would have let iSiofiSa 
me go, because there was no cause of death in me. 8, and 26: si. 

19 But when the Jews spake against it, m I was con- 
strained to appeal unto Caesar; not that I had ought to 
accuse my nation of. 

20 For this cause therefore have I called for you, to see 
you, and to speak with you : because that n for the hope of 



ii ch. 26 :G, 7. 
o ch. 26 : 29. 
Kph. 3: 1, and 
i : 1, and 6 : 20. 
2 Tim. 1 : 16. 



Israel I am bound with °this chain. Phii. 2 io:i3. 



interview not as if it were the first 
thing which Paul did, but as the first 
public step which he took in reference 
to his trial and vindication. The Jews, 
though banished from Rome by the 
edict of Claudius, had returned under 
Nero, though in some fear, as the 
edict had not been repealed, Lit- 
erally, Men, brethren, I having done 
(though I had done) nothing contrary 
to the (covenant) people, (the Jewish 
nation or Church,) or to the paternal 
(ancestral) customs, (institutions,) / 
was given up a prisoner from Jerusa- 
lem into the hands of the Romans. Paul 
had all along maintained that his was 
the only true idea of the Jewish insti- 
tutions, (the ceremonial law, &c.,) and 
that his was the only proper observance 
of the paternal religion, to regard that 
old dispensation as preparatory, and 
as consummated and fulfilled in the 
Christian system. Paul's statement 
here is mild, omitting to mention that 
the Romans took him out of the hands 
of the Jews, ch. 21:31, 32. The malice 
of the Jews resulted in his passing into 
the hands of the Romans, and they had 
delivered him up to the Romans, Fe- 
lix and Festus, in so far as they had 
prosecuted his case before the tribu- 
nal of the Roman governors. 

18. Who — the reference here is to 
the trial before Festus and his court — 
having examined me (in a formal judi- 
cial trial of the case,) were willing to 
let me go, (see ch. 25 : 8,) because no 
legal ground of death-sentence was (found) 
in me. This was confessed by them 
all— by Lysias, (ch. 23 : 29,)— by Felix, 
(ch. 24 : 23, 26,)— bv Festus, (ch. 25 : 
7, 9, 12, 18, 19, 20, 25,) and by Agrip- 
pa, (ch. 26 : 32.) It was apparent 
throughout that it was only the per- 



secuting malice of the Jews which pre- 
vented his being set free. Felix and 
Festus were willing to do the Jews a 
pleasure, and therefore kept him bound, 
(ch. 24 : 27.) 

19. Here it appears that the imme- 
diate occasion fcr Paul's appealing to 
Cassar, was the opposition which the 
Jews made to his proposed release. 
This would seem to throw some light 
upon Festus' conduct in suggesting a 
trial before him at Jerusalem. The 
pressure of the Jews — (lit., contradict- 
ing the grounds of his release,) and his 
politic desire to please them, led him 
to make so base a proposal to the pris- 
oner, at the very mention of which 
Paul was constrained [compelled) to ap- 
peal unto Ccesar, as the only course for 
avoiding so ruinous a measure. But 
lest he may here be misunderstood, he 
adds — not as having any thing to charge 
against my nation, (in this appeal, ) only 
as seeking to protect myself against 
such certain and base destruction. He 
still puts forward his interest in the 
Jewish nation, and claims membership 
and fellowship in the family of Abra- 
ham, against the false accusation of 
those who said that he had apostatized 
from the Jewish Church. And he 
wishes it therefore to be understood, 
that he is at the bar of Ccesar not as a 
complainant against the Jewish people, 
but simply on the defensive — as falsely 
accused by the Jews, though acquitted 
by every Roman tribunal. Thus far 
he wishes to set himself right before 
the Jews at Rome, as his case was 
soon to come up. 

20. For this cause. This does not 
mean " on this account," with a ref- 
erence to what immediately precedes. 
The phrase means, On account of this 



424 



THE ACTS OF THE APOSTLES. 



[A. D. 61. 



21 And they said unto him, We neither received letters out of 
Judea concerning thee, neither any of the brethren that came shewed 
or spake any harm of thee. 



legal accusation — (the same term as 
used vs. 18; 13 : 28; 22 : 24 ; 25 : 
18, 27; John 18 : 38,) and refers to 
what immediately follows — the charge 
upon which he is prosecuted and ap- 
peals — which he calls " the hope of Is- 
rael.'" He wished to have them un- 
derstand the real ground upon which 
he is accused, and in order to inform 
them of the precise accusation and ex- 
plain it to them, he says, I have called 
for you, therefore, (invited, or invoked 
you — as if he would say, to take my 
side,) for, for the sake of the hope of Is- 
rael (the hope of a Messiah, attested in 
the case of Jesus Christ, by His resur- 
rection,) I am bound (compassed) with 
this chain. This he has insisted on 
from the beginning, and he would have 
these Jews of Rome understand his 
position, that the doctrine he has pro- 
posed and preached is nothing more 
nor less than the ancient Jewish hope 
of a Messiah, as made good in the case 
of Jesus of Nazareth by the fact of His 
resurrection from the dead — that this 
is the Jewish Scripture, as he set 
forth in the opening of his Epistle to 
the Romans, declaring himself to be "an 
Apostle separated unto the Gospel of 
God, which He had promised afore by 
His Prophets in the Holy Scriptures — 
concerning his Son, Jesus Christ our 
Lord, which was made of the seed of Da- 
vid according to the flesh — and declared 
to be the Son of God with power accord- 
ing to the Spirit of holiness by the resur- 
rection from the dead! Rom. 1 : 24. 
Hence, of course, he claimed to be a 
Jew in the truest sense, and would so 
appeal to them that so far from being 
an apostate, he was an earnest advo- 
c it^ of his ancestral faith and institu- 
tions. From this point we look back 
upon the various defenses made by the 
Apostle from the beginning, and we 
see how, in ch. 13 : 32, 33, Paul in his 
First Discourse uttered the same 
doctrine in vindication of the Christian 
system before the Jewish synagogue, 
at Antioch, in Pisidia. He shows that 



this is the "glad tidings," and that 
the hope of Israel is the essence of the 
Gospel. " How that the promise which 
was made unto the fathers, God hath 
fulfilled the same unto us their chil- 
dren, in that he hath raised up Jesus 
again. As it is also written in the 
second Psalm: Thou art my Son, this 
day have I begotten thee. And as 
concerning that he raised Him up from 
the dead, now no more to return to 
corruption, He said on this wise: I 
will give you the sure mercies of Da- 
vid." And the Apostle cites two noted 
passages in the Psalms as being pro- 
phetic of this great event, Ps. 2:7; 
16:10. Thus already, at the outset 
of his ministry, he gave the clew to 
all his subsequent defenses. And the 
Risen Jesus is in his view the Mes- 
siah of the Old Testament Scriptures. 
And He is "the hope of Israel." 
And the resurrection, as illustrated and 
instanced in the case of this Jesus 
Christ of Nazareth, involves the resur- 
rection of God's people : all true believ- 
ers — the true Israel — being the mem- 
bers of the body of which Christ is the 
Head; and of course the Head be- 
ing risen, carries along after it the 
members also. See ch. 23 : 6 ; 24 : 15 ; 
26 : 6, 7. " Because I live, saith Christ, 
ye shall live also." He is our risen 
High Priest according to the power of 
an endless life. Heb. 7:16, 17, 24, 
25. So to the Athenians he preached 
Jesus and the Resurrection. 

21. We neither received letters — wri- 
tings — as epistles or documents of any 
kind. Nothing had been communica- 
ted to these Jews at Rome by the Jews 
of Judea concerning Paul. Of course 
they could not have foreseen the sudden 
turn given to the affair by Paul's ap- 
peal to Cresar, which would carry him 
to Rome ; and since that time they 
could net have had opportunity to send 
the information, as Paul had taken the 
first conveyance to Rome, ch. 26 : 32 ; 
27 : 1, 9. Eusebius states, on the au- 
thority of ancient histories, that before 



A. D. 61.] CHAP. XXVIII. 425 

22 But we desire to hear of thee what thou thinkest : 

for as concerning this sect, we know that every where p it ^i^V^t 
is spoken against. LFdifil: 12 ' 

23 And when they had appointed him a day, there came 

many to him into his lodging; Ho whom he expounded l£^lfc£\ 9: 
and testified the kingdom of G-od, persuading them con- 8 - 
cerning Jesus, r both out of the law of Moses, and out of r 6> % e l on ch - 26 : 
the prophets, from morning till evening. 



Paul arrived at Rome the Sanhedrim 
at Jerusalem sent circular letters to 
the Jews in all parts of the world, in- 
veighing against the doctrines of Christ. 
But they bad found no occasion to send 
any warnings against Paul himself, as 
there was no likelihood of his being at 
Rome until his sudden and unlooked- 
for appeal. ^ Neither has any one of 
the brethren coming ( arriving) shown 
(from otbers) or spoken (of himself) 
anything evil concerning thee. No mes- 
senger had come with such reports. 
Paul, therefore, had now given them 
the first account of the charges brought 
against him at Jerusalem, unless as 
some think, these Jews dissembled, be- 
cause they saw that Paul was favora- 
bly regarded by the officers of State. 

22. Bat — though there had come to 
them no written reports about Paul, nor 
any special messengers, in the case, 
they had heard about this doctrine by 
circular letters, as above mentioned, and 
they add — we desire — literally, we think 
it right (due to ourselves, or worth while, 
ch. 15 : 38,) to hear from thee what things 
thou mindest, (your creed and princi- 
ples as to doctrine and duty,) for, con- 
cerning this sect, indeed, it is known to 
us that everywhere it is spoken against. 
It would seem that these Jews at Rome 
must have known of Christianity from 
the Church already established in that 
city, perhaps now nearly thirty years 
old, since the first Christian Pente- 
cost, Paul had addressed to that Church 
his great "Epistle to the Romans." 
These Jews, therefore, probably knew 
more than they say in their reply to the 
Apostle. Their language, however, is 
cautious, not necessarily dissembling. 
They knew how the Christian system 
was regarded in the great metropolis. 
And they had heard from the Sanhe- 
36* 



| drim at Jerusalem against it. Yet as 
this prisoner had come from the Holy 
Land, accused by that highest com-t of 
Israel, these Jews of the dispersion 
would feel great curiosity and strong 
desire to hear from him his own state- 
ment. They may have concealed their 
enmity to the Christian system, from 
a fear of being embroiled in the dis- 
pute; especially as the State officers 
having the Christian prisoner in charge, 
were plainly treating him with favor ; 
and the Jews as a dispersed people had 
every reason to fear the odium of the 
State. 

23. This civility, in response to Paul's 
general statement, led to a definite ap- 
pointment for a hearing such as he 
sought. ^[ And having appointed (arran- 
ged) a day to him, there came to him unto 
his lodging (the term implies a place of 
hospitality where he was entertained 
as a guest, vs 16, perhaps the house 
of Aquila and Priscilla, see Rom. 16 : 
3, and not the same with the hired 
house, vs. 39, ) many (very many) to 
whom he set forth, (expounded,) testify- 
ing the kingdom of God. This is the 
grand leading topic with which this 
History of the Acts started. Our 
Blessed Lord had all along instructed 
His disciples in regard to the true na- 
ture of the kingdom, and had set it 
forth (expounded) in various para- 
bles and by explanatory discourses. 
[Seethe Evangelists, throughout.) And 
during the forty days interval between 
His resurrection and ascension, He still 
spake to them of the things pertaining 
to the kingdom of God, (ch. 1 : 3.) 
And just before He was taken up, He 
auswered their particular inquiry about 
the time for the restoration of the 
kingdom, as predicted in the Scrip- 
tures, (ch. 1:6.) So spake Stephen, ch. 



THE ACTS OF THE APOSTLES. 



[A. D. 61. 



n^La/iyTy! 24 And 8 some believed the tilings which were spoken, 
and some believed not. 
25 And when they agreed not among themselves, they departed, 
after that Paul had spoken one word, Well spake the Holy Ghost by 
Esaias the prophet unto our fathers, 



7, and Philip, ch. 8:12.— And this 
was Paul's topic to the last, (14 : 22 ; 
1 9 : 8 ; vs. 8 1 . ) On this vital topic the 
(unbelieving) Jews were hostile to the 
Christian system. The Messiah ship 
nf Jesus and the fulfillment of their 
Scriptures in Him and His kingdom, 
they could not receive. This, there- 
fore, was the burden of Paul's labors — 
Persuading them, too, the things concern- 
ing Jesus — speaking of His life, death, 
resurrection and ascension — of His 
teachings and miracles — in order to 
prove to them that He was the Mes- 
siah predicted by their Prophets, and 
typified in their ceremonial institutions. 
This was still, as ever, his mode of 
persuading the Jews. This same course 
of reasoning he had adopted in the 
synagogues from the beginning, ch. 3 : 
13, 21, 24; 10 : 43; 13 : 27; 19 : 8; 
24 : 14; 26 : 22, 27. From the law. 
So far from " teaching against the law, 
or speaking against Moses," as had 
been charged, (ch. 21 : 28,) he under- 
took to show, from all the Mosaic insti- 
tutions, that Jesus was the Christ. 
From the Prophets he also showed that 
Jesus was the one who was to come, 
and that their predictions of the Mes- 
siah had been fulfilled in Him, ch. 13 : 
22 ; 26 : 6. This he did from morning 
— lit., from early in the morning until 
evening — that is, throughout the day 
that was appointed for him. See vss. 
30, 31. 

24. The result of Paul's expound- 
ing and testifying of Christ to the Jews 
was the same as he had often found it, 
and the same as is still found among 
the Gentiles. Lit., Some were persua- 
ded by the things spoken, (the arguments 
and proofs brought forward from the 
Scriptures, as already stated,) and 
some believed not. This does not imply 
that these Jews had never before heard 
the Gospel arguments. For it con- 
stantly occurs thus among those who I 



have always sat under the Gospel 
message — that some believe and some 
believe not. In this vital matter, too, 
parents and children, husbands and 
wives, brothers and sisters, are sep- 
arated. And they will be separated 
at the last day, and in eternity. 

25. And — literally, being discordant 
among themselves, on account of the 
different reception of the message just 
noticed — probably expressing their di- 
versity of sentiment and feeling in an 
open discussion — the unbelievers being 
in the majority — they departed — lit., 
were dismissed, (the assembly was ad- 
journed,) — Paul having said one word, 
(one utterance,) as they were about to 
leave. Just as the assembly was 
about breaking up, Paul uttered one 
last, parting, warning word. He would 
apply to them in all faithfulness, out of 
their own Scriptures, this solemn, aw- 
ful passage — if, peradventure yet they 
might be moved to consider and turn 
to God. \ Well said, [aptly, appropri- 
ately,) in application to your case, and 
as prophetic also of your rejection of 
the Gospel message. *fi Unto our fath- 
ers. Here the Apostle, still claiming 
to be a Jew, and a descendant of their 
boasted fathers, npplies It most point- 
edly to the unbelievers, showing their 
very unbelief to be their curse and 
ruin. Some editions read, on good 
authority, your fathers, and in such 
case Paul would seem to mean that 
they were the true sons of the unbe- 
lieving ancestors to whom Isaiah spoke 
these words. Isa. 6 : 9, 10. It is de- 
clared to be the language of the Holy 
Ghost. The language is also cited by 
our Lord, (Matt. 13 : 13, 14,) and ap- 
plied to the unbelieving Jews of His 
time, who understood not the mysteries 
of the kingdom of heaven. It was spoken 
to Isaiah in a broad, prophetic applica- 
tion to all ages. See John 12 : 40. 



A. D. 61.] 



CHAP. XXVIII. 



427 



26 Saying, *Go unto this people, and say, Hearing ye j 



Isa. 6:9. 
Jer. 5 : 21. 



shall hear, and shall not understand; and seeing ye shall ^l^w-u 15. 
see, and not perceive : LnEetno! 

27 For the heart of this people is waxed gross, and their Kom.ii : :a,' 
ears are dull of hearing, and their eyes have they closed; 
lest they should see with their eyes, and hear with their ears, and 
understand with their heart, and should be converted, and I should 
heal them. 



26. Saying. This was in the com- 
mission given to the Prophet Isaiah by 
Jehovah, (the Holy Ghost,) wherein he 
was charged to go to unbelieving Is- 
rael and preach, with an assurance be- 
forehand thst his preaching should be 
of no saving effect. Because his work 
should result in making the heart of 
the people fat, he is instructed to go 
and do that which should be the pain- 
ful result of his work. Even though 
they should reject the message, still he 
had a work to do for Christ, even 
though it should prove to be a means 
of judicial hardening and blinding, as 
regards the people. Paul applies this 
discouraging language in the commis- 
sion of Isaiah to his own commission 
as concerns the Jews of his day, and 
of that metropolitan city. Tf Say — 
hearing. So does he now say to these 
Jewish rejecters of the Messiah. Lit., 
In hearing ye shall hear, and shall not at 
. all (not by any means, ) understand. All 
their hearing, as it turns out indeed, 
resulted in no true spiritual under- 
standing. *([ And seeing, ye shall see 
and not perceive. He would have them 
know that this result was also pre- 
dicted in their own Scriptures, and was 
most strikingly fulfilled in them, as 
it was in their unbelieving fathers 
whom the Evangelical Prophet ad- 
dressed. Isaiah was that Prophet 
whose commission it was most special- 
ly to proclaim to the Jews the Gospel 
times— the extension of the Church to 
the Gentiles — the very particulars of 
the transaction — the removal of cere- 
monial disabilities, as in case of the 
Eunuch, and the glorious ingathering 
of all people to the kingdom of the 
Messiah. See ch. 8, Notes. So Stephen 
cites Isaiah (6G : 1,) in regard to the 



transition times, ch. 7 : 48, 50. See 
Isa. chs. 52, 66. Thus it often comes 
to pass under the Gospel that a faithful 
minister of Christ finds himself only 
the sorrowing and unwilling instru- 
ment of the people's hardening and 
blinding. 

27. For. — Here it is not so much the 
Apostle's agency that is contemplated 
as it is that of the people themselves. 
In the original passage it is presented 
in the light of the Prophet's commis- 
sion, so unsuccessful, as though his 
charge had been to make the heart of 
the people fat. Here it is interpreted 
in the light of their own debased con- 
dition. ^ The heart of this people 
("their mind and conscience,") is fat- 
tened — (is stupefied — so carnal as if fat 
had gathered over all their sensibili- 
ties,) their ears, &c. — lit., with their 
ears they have heard heavily — with dull- 
ness. This shews their listlessness, 
and the stupor under which they have 
lost their hearing, And their eyes they 
have closed. This shows their active, 
positive agency in the matter. ^[ Lest 
at any time — such condition and con- 
duct has the effect to prevent all hear- 
ing and seeing to any purpose. It is 
ascribed to their own action, which is 
such as to reject God's gracious opera- 
tion. 5[ Lest they should be converted — 
lit., should turn, i. e., "from darkness 
unto light, and from the power of Sa- 
tan unto God." It was the substance 
of Paul's commission "to the people 
and to the Gentiles," as well as Isaiah's 
commission to the ancient Jews— to 
turn them, &c; to preach turning — re- 
pentance. See ch. 26 : 16-18. U And I 
should heal them, (i. e.) "that they 
may receive forgiveness of sins, and 
inheritance among them which are 



428 THE ACTS OF THE APOSTLES. [A. D. 61 

28 Be it known therefore unto you, that the salvation 

« Matt. 21:41, 0 £ q 0( | ig sent n unto t k e Q- e ntiles, and that they will 

ch 13:*6, 47, K p „ r U 

aud 18:6, and ll - 

n. : i8.' a,lda6: 29 And when he had said these words, the Jews 

Bom. ri: ii. departed, and had great reasoning among themselves. 



sanctified by faith, that is in me," ch. 
26 : 19, 20. Sach forgiveness, inher- 
itance and sfinctification as God's free 
gift, received through faith in Christ 
imparted, is this Divine healing. None 
other can work this healing. It is 
this which the Gospel of Christ pro- 
poses. And they who reject the Gos- 
pel refuse this healing of the soul. 

28. Literally, So then — since this is 
your case — be it known unto you. The 
crisis has here occurred, (as elsewhere 
all along his ministry,) in which the 
messengers of this salvation are in- 
structed to turn away from the Jews 
unto the Gentiles. It was the same 
with the Jews at Rome as it was with 
those in Asia Minor, (at Antioch in 
Pisidia, ch. 13 : 38-46 ; 18 : 6. ) And 
now Paul formally notifies to them this 
Divine arrangement, not as a notice of 
final abandonment, but as "provoking 
them to jealousy by them that are no 
people." Paul saw, as he had already 
written in the Romans. (11 : 11,) that 
the Divine plan contemplated the re- 
jection of the Jews for a season, upon 
their rejection of the Gospel offer; and 
then the ingathering of the Gentiles 
was to prove the mighty and effective 
constraint with them for turning to 
God. (See Rom. ch. 11.) IF That to the 
Gentiles the salvation of God was sent — 
lit., the saving (plan, or doctrine,) with 
its blessed effects. He would have 
them understand that while the Gospel 
has been offered first to the Jews, and 
they have all along rejected it, this re- 
sult was foreseen and provided for 
from the beginning ; and that the 
mystery hid from ages has now been 
revealed unto His holy Apostles, and 
is thus in course of operation, " that the 
Gentiles should be fellow-heirs, and of 
the same body, and partakers of Uis 
promise in Christ by the Gospel." 
(Ephes. 3: 6; 6 : 19; 2 : 15, 16; 1. 
Cor. 4:1; Col. 1 : 26. Gal. 3 : 14, 



28, 29. Thus Paul vindicates, by one 
last, solemn word, his commission as 
an Apostle to the Gentiles. Why 
should the Jews complain, for they had 
rejected the offer? And here in this 
Gentile metropolis, this Apostle, sent 
in chains at the instance of the Jews 
of Jerusalem, announces the fact pre- 
dicted in their Scriptures, that all the 
ends of the earth shall see the salvation 
of our God. Isa. 52 : 10. Already our 
Lord had indicated this in his visit to 
the woman of Samaria, (John ch. 4) — 
to the woman of Syrophenicia, (Matt. 
16 : 22.) — These are Paul's last words, 
as here recorded. This is the burden 
of his Epistles, to announce and vindi- 
cate the fellowship of the mystery 
which, from the beginning of the world, 
hath been hid in God, &c. Especially 
this is the great theme of some of 
those Epistles which he wrote soon 
after this in chains at Rome, as the 
prisoner of Jesus Christ for the Gen- 
tiles. Ephes. 3 ; 1-11 ; Col. 1 : 25-29. 

Also they ( these very ones, ) will 
hear it, as the Jews did not. The 
Gentiles will accept the message which 
the Jews reject. So it had been indi- 
cated all along since those representa- 
tive cases of Paulus and Elymas, at 
Paphos, in Cyprus. The Jew scoffed 
while the Gentile believed, (ch. 13 : 6- 
8 ) So, also, it had been predicted, 
Isa. 6:9; 59 : 20 ; 60 : 1-4. And thus 
he had written to the Christian Church 
at Rome — of "the mystery — that 
blindness in part is happened to Israel 
until the fullness of the Gentiles be come 
in. And so all Israel shall be saved." 
Rom. 11 : 25, 26. 

29. It was as the Jews were about 
to depart, that Paul had detained them 
a moment by speaking his closing word 
of admonition from their Scriptures, 
(vs. 25. ) T And he having spoken these 
words, the Jews departed, (as they had 
already risen to do,) having (holding) 



A. D. 63.] 



CHAP. XXVIII. 



429 



30 And Paul dwelt two whole years in his own hired house, and 
received all that came in unto him, 

31 x Preaching the kingdom of God, and teaching those 
things which concern the Lord Jesus Christ, with all con- 
fidence, no man forbidding him. 



much discussion among themselves. The 
believing Jews would naturally be de- 
bating the matter with the unbelieving, 
and these latter doubtless disputing 
among themselves — "as persons are 
wont (says Bengel,) who are unable to 
resist the truth." 

30. Paul has now discharged his 
first duty to his brethren, his kinsmen 
according to the flesh ; and has vindi- 
cated before them his own position as 
the Apostle to the Gentiles, in which 
capacity he had come to Rome "as an 
ambassador in bonds." On this plat- 
form he plants himself for his future 
ministry. Not turning away altogether 
from the Jews, but only turning from 
being confined to them, "to preach 
among the Gentiles the unsearchable 
riches of Christ." (Eph. 3 : 8.) The 
Metropolis of the World is now the seat 
of the Apostle's labors. Meanwhile, 
Jerusalem (the seat of the ancient cov- 
enant) is to be trodden down of the 
Gentiles until the times of the Gentiles 
be fulfilled. (Luke 21 : 24.) The his- 
torian has now completed his work, 
which was to trace the progress of 
the Christian Church from its founding 
at Jerusalem, and its spread among 
the Jews, to its transition from the 
Jews to the Gentiles, and to show how 
the Apostles were to be ivitnesses to 
Christ unto the uttermost parts of the 
earth, (ch. 1:8.) He has traced the 
successive steps by which it has made 
its way, according to the plan and 
promise of Christ, from the sacred seat 
of Judaism to the proud capital of 
Heathenism, the seat of the world's 
power and idolatry. And here he leaves 
the Apostle teaching in his chains, yet 
dwelling in his own hired bouse and 
unmolested in the promulgation of the 
Gospel. ^[ And Paul remained a whole 
two years (time) in his own (private) 
hired {house, or lodging — hired at his 
own expense and for his own use,) and 



received (welcomed) all who came in unto 
him. This record here implies, that at 
the time of Luke's writing this was no 
longer the case. We infer that it had 
come to an end, either by Paul's re- 
lease or by bis death. He was busily 
employed in his apartment two whole 
years, cordially welcoming all, wheth- 
er Jews or Gentiles, who visited him 
there. How he entertained them, is 
summarily stated in the closing verse. 

31. Duiing these two years, we are 
to regard the Apostle as waited on by 
persons of various classes, and ear- 
nestly carrying out the great Apostol- 
ical Commission, f Preaching — {pro- 
claiming — as a herald, ) the kingdom 
op God — announcing that kingdom for 
which the Jews so anxiously inquired, 
(ch. 1:6,) as having already come, 
and occupying himself, as the Risen 
Master did during the forty days, 
" speaking of the things pertaining to 
the kingdom of God," (ch 1 : 3,) set- 
ting forth its spiritual nature and its 
world-wide plan — one feature of which 
was this, that this Jesus of Nazareth, 
who was crucified on the charge of 
setting Himself up against Ceesar — was 
to be King of the Nations by the disci- 
pline/ of all nations to Himself. Thus 
he was engaged teaching the things con- 
cerning the Lord Jesus Christ — Jesus (of 
Nazareth) Cueist, (Messiah of the 
Prophecies,) — the Lord (of all,) and 
" teaching them to observe all things 
whatsoever Jesus commanded," Matt 28: 
19, 20. This he did with all freedom 
of speech, and (though a prisoner,) 
without molestation, (either from Nero's 
officers, or from bigoted- and hostile 
Jews, ) because the promise annexed to 
the Apostolical commission was ful- 
filled in his case — " Lo, I am with you 
alway, even unto the end of the world." 

His successes and subsequent history 
must be gathered from the Epistles 
which he wrote during this imprison- 



430 



THE ACTS OF THE APOSTLES. 



[A. D. 63. 



ment. It is generally agreed that dur- 
ing this interval he wrote 

The Epistle to the Ephesians, 
The Epistle to the Colossians — 
of very similar purport, 
The Epistle to Philemon, 
The Epistle to the Philippians. 
And probably also, 
The Second Epistle to Timothy, 
And The Epistle to the Hebrews. 
lie refers to his imprisonment, Eph. 
3:1; 6 : 20 ; Philem. 22 ; Phil. 1 : 14; 
2:24; 2 Tim. 2:9; 4:6-12, 16-18. 
Those who understand that he was 
acquitted and released at his first trial, 
and that from Rome he traveled back to 
Crete, Asia Minor, Macedonia, Nicopo- 
lis, Corinth and Ephesus — understand 
also that the Pastoral Epistles and the 
Epistle to the Hebrews were all of 
them written during this interval be- 
tween the first and second imprison- 
ments. It must be admitted that there 
are strong grounds for supposing that 
he was imprisoned a second time, (see 
2 Tim. 4:16-18,) in which case his 
martyrdom must have occurred toward 
the close of Nero's reign, A. D. 66-68. 
This difficult question, however, con- 
cerns more properly the introduction 
to the Pastoral Epistles, (See Notes, ch. 
19 : 41.) On the one side, see Wieseler, 
Schaff, &c. On the other, see Alford, 
Conybeare and Howson, &c. 

From the Epistles, we learn that his 
preaching at Rome had its first success 
among the Pretorian guards, to one of 
whom he was chained — and as the 
guard was shifted, he was brought 



thus in contact with many of them, 
Phil. 1 : 12, 13. From these the interest 
spread into the palace, and he soon 
numbered among the disciples some of 
Ccesar's household, Phil. 4 : 22. And 
it would appear that he at length de- 
livered his testimony in the presence 
of Nero himself, Acts 27 : 24. 

Thus we have seen the Church of 
Christ planted in the world's chief 
cities, with wonderful rapidity and 
success, against all kinds of violent 
opposition. From Jerusalem, hunted 
to Damascus, planted in Samaria, and 
passing to Cesarea, it passes over to 
the Gentiles, and the Mother Church 
of the Gentiles is founded at Antioch, 
and there the Disciples are first called 
Christians. Thence it is fairly on its 
path of world-wide extension, and 
passes abroad to the Isles, to Asia 
Minor and Europe. We see it es- 
tablished at Galatia, Philippi, Thes- 
salonica, (Athens,) Corinth, Ephesus, 
&c. till by remarkable providences it 
made its way to Rome. What was 
more improbable or incredible before- 
hand, on any natural grounds, than 
that the Church of God, once so ex- 
clusively and by the Divine ordinance, 
confined to the Jews, should ever pass 
over to the Gentiles? Yet we have 
seen this actually accomplished accord- 
ing to the prophets and in fulfillment 
of the prediction of Christ himself. , 
How then can we doubt that all the 
glorious promises yet on the prophetic 
page, touching the Church of Christ, 
shall also come to pass ? 



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